Imbuki ya lusumo lunulo yingilile kubhulekeji bho mahoya ga bhitogwa. Abho bhitogilwe bhadamalaga imihayo iyagwilomela, kunguno bhuli ng’wene agikalaga na ng’humbu nhale ya gwikala bhalilomela nu nwani ng’wiye. Nose bhagilekaga ukunu bhali na ng’humbu yiniyo ya gumana bhalihoya kihamo. Hunagwene abhanhu bhenabho bhagayombaga giki, ‘gasonga nago dileke na namba/ng’humbu.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhali na witogwa bho gwikala kihamo umubhutumami bho milimo yabho. Abhanhu bhenabho bhagahoyaga mihayo ya gwitogisha chiza, umukikalile ka bhutumami bhobho.

Abhoyi bhikolile na bhanhu abho bhali na bhunwani bho gutogwa gwilomela kihamo, kunguno nabho bhagilomelaga mihayo ya gwitogisha chiza umubhutumami bhobho.

Uwikaji bho bhanhu bhenabho bhugalangaga bhichabho gwikala na witogwa bhunubho, ubho gwiyambilija gutumama milimo yabho chiza. Hunagwene abhanhu bhenabho bhagayomgaba giki, ‘gasonga nago dileke na namba/ng’humbu.’

Ulusumo lunulo lolanga bhanhu gwikala na witogwa bho gutumama milimo yabho bho gwiyambilija chiza, kugiki bhadule gujibheja chiza ikaya jabho.

(2 Wafalme 2:11; Luka 21:13-23).

KISWAHILI: NI SILAHA PIA TUKIACHANA TUKIWA NA SHAUKU.

Chanzo cha methali hii chatokea katika hali ya kukatisha maongezi ya wapendanao. Wapendanao hao huwa hawaishi hamu ama shauku ya kutaka kuendelea kuongea, kwa sababu ya kila mmoja wao kutaka kuendelea kuongea na rafiki yake huyo. Mwishowe, watu hao huamua kuachana huku wakiwa bado wana hamu ya kuendelea kuongea wakiwa pamoja hivyo. Ndiyo maana watu hao husema kwamba, ‘ni silaha pia tukiachana tukiwa na shauku [ya kuendelea na maongezi].’

Methali hiyo hulinganishwa kwa watu wale wanaopendana, katika maisha ya utekelezaji  wa majukumu yao. Watu hao huendelea kuongea maneno ya kufurahishana katika utendaji wa kazi zao.

Wao hufanana na marafiki wapendao kuongea pamoja, kwa sababu nao huongea maneno ya kufurahishana vizuri, katika utekelezaji wa majukumu yao, maishani mwao.

Maisha ya watu hao huwafundisha wenzao kuishi kwa upendo huo wa kusaidiana katika utekelezaji wa kazi zao. Ndiyo maana watu hao husema kwamba, ‘ni silaha tukiachana tukiwa na shauku [ya kuendelea na maongezi].’

Methali hiyo, hufundisha watu kuwa na upendo wa kuyatekeleza majukumu yao kwa kusaidiana vizuri katika maisha yao, ili waweze kuziendeleza vizuri familia zao.

(2 Wafalme 2:11; Luka 21:13-23).

 

ENGLISH: IT IS A WEAPON TO PART WAYS WHILE STILL WITH DESIRE [TO CONTINUE THE CONVERSATION TO THE END].

The basis of this proverb is a need for two bosom friends to end a talk. Close friends would always not want finish speaking, because of each other’s desire to continued being close to a friend and keep talking to the him or her. In the end, when it is inevitable to do so, they decide to end the conversation while still with the desire to continue talking together to the end of the talk. That’s why those people say, ‘It is a weapon to part ways while still with desire to continue the conversation to the end.’

This proverb is used comparatively to refer to those people who love one another who work together in their life of carrying out their responsibilities. In performing their duties, such people always speak cheerful words.

They are like friends who like to talk together, because they speak cheerfully in the execution of their responsibilities, in their lives.

The lives of those people teach others how to live loving and helping each other. That’s why those people say, ‘It is a weapon to part ways while still with desire continue the conversation to the end.’

The proverb teaches people to appreciate carrying out their responsibilities by helping each other the result of which is to better in their lives and build strong families.

(2 Kings 2:11; Luke 21: 13-23).

Imbuki ya lusumo lunulo ilolile izumo. Ilizumo lyinilo, bhuli bhubhi ubho bhugampandika umunhu uyo wita mihayo ibhengwe kuli myaji okwe, nulu kuli ntale ungi uyo adimilile wasa bho myaji okwe.

Uyo ozung’wa ng’wunuyo agitaga mihayo ya bhubhi iyo abhagalekejaga na bhanhu bhakwe, kunguno ya gwilanga nhungwa jabhubhi gubhitila kuli weyi. Hunagwene abhanhu bhagayombaga giki, ‘izumo ligalandaga’.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo ozung’wa na ntale okwe, kunguno y’ibhengwe ilo ong’witila. Umunhu ng’wunuyo agikalaga na miganiko mabhi, kunguno ya kulema kulomba bhulekejiwa bho bhuhubhi bhokwe ukuli ntale okwe ng’wunuyo.

Uweyi opandika izumo ilo ligalandaga guti lya ng’wa Adamu nu Eva, abho bhagang’hubhila UMulungu ubhazuma. Ilizumo lyinilo ligabhashigilaga abhanhu, kunguno ya bhuhubhi bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘izumo ligalandaga.’

Ulusumo lunulo, lolanga bhanhu guleka gubhitila ibhengwe abhatale bhabho umukikalile kabho, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichabho, na gugwasha matwajo mingi umuwikaji bhobho.

(Mwanzo 3:13-17; Warumi 3:23; 2Petro 2:14).

KISWAHILI: LAANA HUTAMBAA.

Chanzo cha methali hii chaangalia kuenea kwa laana. Laana hiyo ni ubaya unaompata mtu mwenye maneno au matendo ya dharau kwa mzazi wake, au mtu mwingine ambaye hushika nafasi ya mzazi wake.

Mtu huyo aliyelaniwa hutenda maovu ambayo huwaambukiza pia wenzake tabia hiyo, kwa sababu ya kuyaiga matendo hayo maovu katika maisha yake mtu huyo. Ndiyo maana watu husema kwamba, ‘laana hutambaa.’

Methali hii hulinganishwa kwa mtu yule aliyelaniwa na mkubwa wake kwa sababu ya dharau aliyomfanyia. Mtu huyo huwa na mawazo mengi kwa sababu ya kukataa kwake kuomba msamaha kwa mkubwa wake huyo.

Yeye alipata laana inayoenea kwa wengine kama ile ya Adamu na Eva, waliyoipata baada ya kumkosea Mungu. Laana hiyo huwafikia watu wengine kwa sababu ya ubaya wao wa kukosa utii kwa Mungu. Ndiyo maana watu husema kwamba, ‘laana hutambaa.’

Methali hii hufundisha watu kuacha kuwadharau wakubwa wao katika maisha yao; badala yake, wawaheshimu kwa kuwaombea, ili waweze kupata baraka za kupata mafanikio mengi maishani mwao.

(Mwanzo 3:13-17; Warumi 3:23; 2Petro 2:14).

 

ENGLISH: A CURSE CREEPS.

The origin of this proverb is the spread of a curse. A curse is a misfortune that results from a person’s derogatory actions toward his or her parent or any other person who occupies his or her parent’s place.

The victim commits evil deeds that some other people imitate and suffer the consequences. That is why people say, ‘A curse creeps.’

The proverb is used comparatively as a reminder to those people who despise their superiors that because of the contempt and refusal to apologize, they are prone to suffering from prolonged stress.

That being the case, such people may be said to under a curse that spreads or creeps to others, like that of Adam and Eve, which they received after they sinned against God. This curse creeps to other people because of their disobedience to God. That is why people say, ‘ A curse creeps.’

This proverb teaches people to refrain from despising their superiors in their lives; instead, they should honour them through intercession, so that they can receive the blessings of achieving great and successful lives.

(Genesis 3: 13-17; Romans 3:23; 2 Peter 2:14).

Imbuki ya lusumo lunulo, ilolile izumo. Ilizumo linilo, bhuli bhubhi ubho bhugampandika umunhu uyo wita mihayo ibhengwe kuli myaji okwe, nulu kuli ntale ungi uyo adimilile wasa bho myaji okwe.

Uyo ozung’wa ng’wunuyo, agitaga mihayo ya bhubhi, iyo abhagalekeja na bhanhu bhakwe, kunguno ya gwilanga nhungwa jabhubhi gubhitila kuli weyi. Hunagwene abhanhu, bhagayombaga giki, ‘izumo ligalandaga.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ozung’wa na ntale okwe, kunguno ibhengwe ilo ong’witila. Umunhu ng’wunuyo, agigalaga na miganiko mabhi, kunguno ya kulema kulomba bhulekejiwa bho bhuhubhi bhokwe, ukuli ntale okwe ng’wunuyo.

Uweyi opandika izumo ilo ligalandaga guti lya Adamu nu Eva, abho bhagamhubhila UMulungu, ubhazuma. Ilizumo linilo ligabhashigilaga abhanhu, kunguno ya bhuhubhi bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘izumo ligalandaga.’

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gubhitila ibhengwe abhatale bhabho, umukikalile kabho, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichobho, na gugwasha matwajo mingi, umuwikaji bhobho.

Mwanzo 3:13-17.

Warumi 3:23.

2Petro 2:14.

KISWAHILI: LAANA HUENEA.

Chanzo cha methali hiyo, chaangalia kuenea kwa laana. Laana hiyo, ni ubaya unaompata mtu mwenye maneno au matendo ya dharau kwa mzazi wake, au mtu mwingine ambaye hushika nafasi ya mzazi wake.

Mtu huyo aliyelaniwa, hutenda maovu ambayo huwaambukiza pia wenzake tabia hiyo, kwa sababu ya kuyaiga matendo hayo maovu, kwenye maisha yake mtu huyo. Ndiyo maana watu husema kwamba, ‘laana huenea.’

Methali hiyo, hulinganishwa kwa mtu yule aliyelaniwa na mkubwa wake kwa sababu ya dharau aliyo mfanyia. Mtu huyo, huwa na mawazo mengi kwa sababu ya kukataa kwake kuomba msamaha, kwa mkubwa wake huyo.

Yeye alipata laana inayoenea kwa wengine, kama ile ya Adamu na Eva, waliyoipata baada ya kumkosea Mungu. Laana hiyo, huwafikia watu kwa sababu ya ubaya wao wa kukosa utii kwa Mungu. Ndiyo maana watu husema kwamba, ‘laana huenea.’

Methali hiyo, hufundisha watu juu ya kuacha kuwadharau wakubwa wao, katika maisha yao, badala yake wawaheshimu kwa kuombea, ili waweze kupata baraka za kupata mafanikio mengi, maishani mwao.

Mwanzo 3:13-17.

Warumi 3:23.

2Petro 2:14.

Imbuki ya kahayile kenaka ilolile bhulaji bho ndaji hisaka. Ubhulaji bho ndaji yiniyo bhugolechaga bhuheke bho likasa lyinilo, kunguno indaji yiniyo ilinkumuku umuchalo jinijo. Hunagwene abhanhu bhagayombaga giki, ‘isaka lyalalilwa ndaji.’

kahayile kenaka kagalenganijiyagwa kuchalo ijo jili na munhu uyo ali nkumuku, guti ng’hangi. Ichalo jinijo jigabhizaga na bhageni bhingi abho bhagajaga gujumona na gwigwa mihayo yakwe, kunguno umunhu ng’wunuyo alina bhudula bho gubhawila abhanhu imihayo iyo yizile, umukikalile kabho.

Umunhu ng’wunuyo, abhalomelaga abhanhu mihayo ya ng’wa Mulungu, kugiki bhaleke gwita yabhubhi, umuwikaji bhobho. Abhanhu bhagadebhaga gwikala chiza na bhichabho, kunguno ya kigalile kakwe, umunhu ng’wunuyo. Uweyi agabhizaga jigemelo ja gwikala bho mholele na bhichabho, umukikalile kabho. Hunagwene abhanhu bhagayomga giki, ‘isaka lyalalilwa ndaji.’

Ulusumo lunulo, lolanga bhanhu,  gubhiza bhizang’holo ukubhageni bhabho, umukikalile kabho, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichacho, na gupandika matwajo mingi, bho gubhambilija abhanhu abho bhali makoye, umuwikaji bhobho.

(Mwanzo 49:9; Kutoka 23:23; Mathayo 25:40; Ufunuo 5:5).

KISWAHILI: KICHAKA KILICHOLALIWA NA SHUJAA.

Chanzo cha msemo huu chaangalia ulalaji wa shujaa kwenye kichaka. Ulalaji huo, huonesha upekee wa kichaka hicho kilicholaliwa, kwa sababu ya umaarufu wa shujaa huyo kijijini hapo. Ndiyo maana watu husema, ‘kichaka kilicholaliwa na shujaa.’

Msemo huu hulinganishwa kwenye kijiji kicho na mtu maarufu kama kama vile nabii. Kijiji hicho, hupata wageni wengi ambao huenda pale kwa lengo la kumuona mtu huyo, na kusikia maneyo yake, nabii huyo mwenye uwezo wa kuwatabiria watu kuhusu maisha yajayo.

Mtu huyo huwaeleza watu maneno ya Mungu, ili waweze kuacha uovu, maishani mwao. Watu hufahamu namna ya kuishi vizuri na wenzao, kupitia mfano wa maisha yake nabii huyo. Yeye ni mfano wa kuigwa na wenzake katika kuishi kwa amani maishani mwao. Ndiyo maana watu husema kwamba, ‘kichaka kilicholaliwa na shujaa.’

Msemo huu hufundisha watu kuwa wakarimu kwa wageni wao maishani ili waweze kujifunza namna ya kuishi kwa amani na wenzao, kwa kuwasaidia wenye matatizo, kunakoweza kuwapatia baraka za kufanikiwa katika maisha.

(Mwanzo 49:9; Kutoka 23:23; Mathayo 25:40; Ufunuo 5:5).

 

ENGLISH: THE BUSH WHERE THE HERO SLEPT.

The basis of this saying is a hero’s sleep in a bush. The sleep depicts uniqueness of the bush, because of the hero’s fame in the village. That is why people say, ‘the bush where the hero slept.’

The saying is used comparatively to refer to a village where there is a famous person such as a prophet. To such a village, many visitors come for the purpose of seeing the prophet, and hear his/her predictions because the prophet is able to foresee their future.

That person tells the people about the word of God so they can turn away from evils in their lives. Because of this, people get to know how to live well with others, and can take the prophet’s life to be their role model. That is why people say, ‘the bush where the hero slept.’

The proverb teaches people to be hospitable to their guests in life, so that they can learn how to live in harmony with others, by helping those in need, through which they can the blessing of success in life.

(Genesis 49: 9; Exodus 23:23; Matthew 25:40; Revelation 5: 5).

Imbuki ya lusumo lunulo yingilile kubhubhoni bho ginhu ijo jilijagukamaja. Umunhu ulu ubhona ginhu ijo jili jigeni ukuliweyi, agakamalaga na gwandya gukumya. Hunagwene abhiye bhagang’wilaga giki, ‘kumaja usaje ugukumya na hangi.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agigwaga mhayo ngeni nulu gupya okumya mpaga obhitilija. Umunhu ng’wunuyo agadumaga nulu gusiminza chiza kunguno ya bhukumya bhokwe ubho mhayo gunuyo. Uweyi agabhizaga ugwiganika bhuli makanza umhayo gunuyo.

Aliyo lulu, ulu ubhona ginhu jingi ijipya, nulu ulu ugwigwa mhayo gungi ugupya gulebha ugogwandya, agakumyaga hangi kulebha nulu umo oliokumija igwandya. Hunagwene abhanhu bhagang’wilaga giki, ‘kumaja usaje ugukumya na hangi.’

Ulusumo lunulo lolanga bhanhu guleka gukumya bho gubhitilija, kunguno imihayo iyagukumya idashilaga; kugiki bhadule gutumama milimo yabho chiza, nulu bhabhonaga ginhu ijo jilipya, umukikalile kabho.

(Luka 4:36; Marko 1:21-28).

KISWAHILI: SHANGAA UBAKIZE, UTASHANGAA NA MARA NYINGINE.

Chanzo cha methali hii chatokea katika uonaji wa kitu kinachoshangaza. Mtu akiona kitu kile ambacho ni kigeni kwake, yeye hushangaa sana. Ndiyo maana wenzake humwambia kwamba, ‘shangaa ubakize, utashangaa na mara nyingine.’

Methali hiyo hulinganishwa kwa mtu yule ambaye husikia neno jipya na kushangaa kupita kiasi. Mtu huyo hushindwa hata kufanya kazi zake, au hata kutembea vizuri, kwa sababu ya kushangaa kwake huko. Yeye huendelea kukifikiria kitu hicho kila wakati.

Lakini basi, akiona kitu kingine ambacho ni kigeni kwake, hushangaa tena; mara hii zaidi ya namna alivyoshangaa mwanzoni. Ndiyo maana watu humwambia kwamba, ‘shangaa ubakize, utashangaa na mara nyingine.’

Methali hii hufundisha watu kuacha kushangaa kupita kiasi, kwa sababu mambo ya kushangaza huwa hayaishi, ili waweze kufanya kazi zao hata wanapoona kitu cha kushangaza maishani mwao.

(Luka 4:36; Marko 1:21-28).

 

ENGLISH: BE SURPRISED A LITTLE SO YOU WILL BE SURPRISED ANOTHER TIME.

The foundation of this proverb relates to sighting of something amazing. When someone sees something that is new to him/her, he/she gets very astonished. That is why his/her colleagues tell him/her, ‘Be surprised a little so you will be surprised another time.’

The proverb is used to any person who hears about or sees something new and and gets surprised abnormally. Such a person gets astonished to the point that he/she is unable to perform his/her duties, or even walk properly, because of the astonishment. He/she keeps recalling the thing every time.

However, on seeing something else that new to him/her, the person wonders again; this time more than he/she did at first. That is why people tell him/her, ‘be surprised a little so you will be surprised another time.’

This proverb teaches people to refrain from being overly surprised, because wonders shall never end, By so doing they can concentrate on their jobs, even when they see something wonderful in life.

(Luke 4:36; Mark 1: 21-28).

Imbuki ya kahayile kenako yingilile kubhutumami bho Selekali. Iselekali igatumamaga milimo yayo, bho gwiyambilija, kugiki idule gubhashigila pye abhanhu bhayo. Iyoyi igatumamaga bho guja bhaliinhilija abhatumami bayo, guti munhu uyo ali nkono nihu. Hunagwene abhanhu bhabayombaga giki, ‘selekali yili na nkono nihu.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagatumamaga milimo yabho bho gwiyambilija, umuwikaji bhobho. Abhanhu bhenabho bhagatumamaga milimo yabho bho guja bhagwiinhilijaga mpaga nose gugashigaga nigo uko goligujile.

Abhoyi abhagabhalanjaga na abhichabho kubhiza na wiyambilija bhunubho, kugiki bhadule nulu guishisha nyalubha yoseyose, bho guja bhagwiyinhilijaga. Hunagwene abhanhu bhagayombaga giki, ‘selekali yili na nkono nihu.’

Akahayile kenako kalanga bhanhu gubhiza na wiyambilija bhutale umukikalile kabho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Kutoka 18:22; Mathayo 28:19).

KISWAHILI: SERIKALI INA MKONO MREFU.

Chanzo cha msemo huu chatokea kwenye utendajikazi wa Serikali. Serikali hutenda kazi zake kwa kwa watumishi wake kushirikiana na kusaidiana baina yao, ili huduma ziweze kuwafikia watu wake wote kwa haraka. Yenyewe hutenda kazi kwa watumishi kupokezana maelekezo kama mtu mwenye mkono mrefu. Ndiyo maana watu husema kwamba ‘Selikali ina mkono mrefu.’

Msemo huu hulinganishwa kwa watu wale ambao huyatekeleza majukumu yao kwa kushirikiana na kusaidiana katika maisha yao. Watu hao husaidiana katika kufanya kazi zao, kwa kupokezana mpaka wanafaulu kuufikisha ujumbe kule unakotakiwa kwenda.

Wao huwafundisha pia wenzao kuwa na ushirikiano huo, ili waweze kuufikisha ujumbe wao kule unakotakiwa kufika, kwa haraka iwezekanavyo. Ndiyo maana watu husema kwamba ‘Selikali ina mkono mrefu.’

Msemo huu hufundisha watu kuwa na ushirikiano mkubwa wa kuwawezesha kusaidiana vizuri katika maisha yao, ili waweze kupata mafanikio mengi maishani.

(Kutoka 18:22; Mathayo 28:19).

 

ENGLISH: THE GOVERNMENT HAS A LONG HAND.

The foundation of this saying is how the government works. The government performs its functions by its workers passing information from on person to another, so that the message reaches all intended receivers quickly. It works as a person with a long. That’s why people say, ‘the government has a long hand.’

The saying is used comparatively with reference to those people who fulfill their responsibilities by helping each other in their lives. These people help each other in their work by relaying messages to the intended destination.

The people also teach others to work cooperatively so that they can achieve their desired end as quickly as possible. That is why people say ‘the government has a long hand.’

This saying teaches people about partnership, which enables helping each other in life for the better achievement of their objectives in life.

(Exodus 18:22; Matthew 28:19).