Olihoyi munhu uyo wihayaga giki alina bhuyenze. Umunhu ng’wunuyo, wilenganijaga na Ndimu guti Shimba kunguno oliadamanile akalekanije ka munhu ni ndimu. Aliyo lulu, indimu jilina bhuyenze lelo umunhu atina bhuyenze. Hunagwene abhanhu bhagang’wila giki, “bhuyenze bhudizilaga kuli munhu uwene ku ndimu duhu.”

Ulusummo lunulo, lugalenganijiyagwa kuli munhu uyo adadebhile ugwikala chiza na bhiye, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga abhadalahile abhanhu bha aha kaya yakwe guti giki bhadi bhanhu kunguno ya bhudoshi bhokwe bhunubho, umuwikaji bhokwe. Uweyi agaikenagulaga ikaya yakwe bho guduma uguilela chiza kunguno ya bhudoshi bhokwe bhunubho ubho gumana ubhakalihila sagala abhiye, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo wilenganijaga na Shimba, kunguno nuweyi agaikenagulaga sagala ikaya yakwe bho gumana ubhakalihila sagala abhiye guti giki bhadibhanhu, umukikalile kakwe kenako. Hunagwene abhanhu bhagang’wilaga giki, “bhuyenze bhudizilaga kuli munhu uwene ku ndimu duhu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gudebha gwikala chiza na bhichabho bho guleka gubhakalihila sagala abhichabho bhenabho, kugiki bhadule kujibheja chiza ikaya jabho, umuwikaji bhobho.

Mwanzo 1:24-26.

KISWAHILI: MANYOYA HAYAOTI KWA MTU ILA KWA WANYAMA TU.

Alikuwepo mtu aliyejisema kuwa ana manyoa. Mtu huyo, alikuwa akijifananisha na wanyama kama simba kwa sababu hakujua tofauti ya mtu na wanyama. Lakini basi, wanyama wana manyoa bali mtu hana manyoa. Ndiyo maana watu walimwambia kwamba, “manyoya hayaoti kwa mtu ila kwa wanyama tu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hafahamu kuishi vizuri na wenzake, katika maisha yake. Mtu huyo, huwadharau watu wa kwenye familia yake kana kwamba siyo watu kwa sababu ya majivuno na dharau zake hizo, maishani mwake. Yeye huiharibu kwa kuisambatisha familia yake kwa sababu ya majivuno yake hayo ya kuwakaripia hovyo wenzake, katika maisha yake.

Mtu huyo, hufanana na yule aliyejifananisha na Simba, kwa sababu naye huisambaratisha familia yake kwa kuwakaripia hovyo wenzake kana kwamba siyo binadamu, katika maisha yake hayo. Ndiyo maana watu humwambia kwamba, “manyoya hayaoti kwa mtu ila kwa wanyama tu.”

Methali hiyo, hufundisha watu juu ya kufahamu namna ya kuishi vizuri na wenzao kwa kuacha kuwakaripia hovyo, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mwanzo 1:24-26.

ENGLISH: FEATHERS DO NOT GROW ON HUMAN BEINGS BUT ONLY ON ANIMALS.

There was a man who said that he had feathers. This man was likening himself to animals like lions because he did not know the difference between man and animals. But then, animals have feathers but human beings do not. That is why people told him that, “feathers do not grow on human beings but only on animals.”

This proverb is equaled to a person who does not know how to live well with his colleagues, in his life. Such person despises people who live in his family as if they are not human beings because of his pride and contempt in his life. He destroys his family by disuniting its members because of his pride in reprimanding his colleagues carelessly in his life.

This person is similar to the one who compared himself to a lion, because he also destroys his family by scolding his colleagues carelessly as if they are not human beings in his life. That is why people tell him that, “feathers do not grow on human beings but only on animals.”

This proverb teaches people to know how to live well with their family members by stopping scolding them carelessly, so that they can develop their families well in their lives.

Genesis 1:24-26.

Ulusumo lunulo lulolile munhu uyo agakeleja gwipuna umulugendo lokwe. Umunhu ng’wunuyo, agang’wila ng’wiye igiki agwipuna diyu na gwandya gusiminza umulengo lokwe kugiki adule gushiga wangu, kunguno yalikule uko ojaga.

Aliyo lulu, uweyi agakeleja ugumisha mpaga wela ubhujiku atali alalile. Oho wela ung’wiye umisha bho gung’wila giki, atumile nzila yingi umulugendo lokwe iyo idulile gung’wanguhya ugushiga uko ojaga. Hunagwene agang’wila giki, “ndugu wane oshinzwa ikanza andyaga gugalucha madala.”

Ulusumo lunulo, lugalenganijiyagwa kuli nimi uyo adabyedechije ugulima ahikanza lya gulima, aha kaya yakwe. Umunhu ng’wunuyo, agilendeja aho yandya ugutula mbula mpaga nowe lyubhita ilikanza linilo adina ngunda, kunguno ya wilendeja bhokwe. Uweyi agagayiwa ijiliwe aha kaya yakwe yiniyo, kunguno ya wilendeja bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agalala mpaga ukeleja ugwandya ulugendo lokwe, kunguno nuweyi agilendeja ugulima mpaga nose lyubhita ilikanza lya gulima adina ngunda. Hunagwene abhanhu bhagang’wila giki, “ndugu wane oshinzwa ikanza andyaga gugalucha madala.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gwilendeja guja gujutumama milimo yabho, bho gwanguha chiza ulu lyashika ilikanza lyaho, kugiki bhadule kupandika matwajo mingi umuwikaji bhobho.

Mhubiri 3:1.

Zakaria 10:1.

KISWAHILI: NDUGU YANGU UMEFINYWA MUDA ANZA KUGEUZA MBINU MBADALA.

Methali hiyo, huangalia mtu aliyechelewa kujilawa katika safari yake. Mtu huyo, alimwambia mwenzake kwamba, angedamuka asubuhi na kuanza safari yake, ili aweze kufika mapema alikokuwa akienda kwa sababu ilikuwa mbali.

Lakini basi, yeye alichelewa kuamuka mpaka mwishowe ikafika asubuhi bado amelala. Kulipokucha mwenzake alimwamusha kwa kumwambia kwamba, atumie njia mbadala itakayoweza kumfikisha mapema, katika safari yake hiyo. Ndiyo maana alimwambia kwamba, “ndugu yangu umefinywa muda anza kugeuza mbinu mbadala.”

Methali hiyo, hulinganishwa kwa mkulima ambaye hakuweza kulima sehemu ya kutosha wakati wa kilimo, katika familia yake. Mtu huyo, alijisahamu kuanza kulima wakati ilipoanza mvua kunyesha mpaka mwishowe kipindi hicho kikapita bila kuwa na shamba, kwa sababu ya uchelewaji wake huo. Yeye alikosa chakula katika familia yake hiyo, kwa sababu ya kuchelewa kuanza kulima mpaka mwishowe wakati huo ukapita bila kuwa na shamba lolote, katika familia yake.

Mtu huyo, hufanana na yule aliyelala mpaga akachelewa kuanza safari yake, kwa sababu naye alichelewa kulima mpaga mwishowe kipindi cha mvua kikapita bila kuwa na shamba lolote katika familia yake hiyo. Ndiyo maana watu walimwambia kwamba, “ndugu yangu umefinywa muda anza kugeuza mbinu mbadala.”

Methali hiyo, hufundisha watu juu ya kuacha uchelewaji wa kuanza kuyatekeleza majukumu yao, kwa kuwahi kuyaanza wakati unapofika wa kuzianza kazi hiyo, ili waweze kupata mafanikio mengi katika maisha yao.

Mhubiri 3:1.

Zakaria 10:1.

ENGLISH: MY RELATIVE, YOU ARE SQUEEZED BY TIME, START TO TURN ALTERNATIVE METHODS.

The overhead proverb looks at a person who is late to wake up early in the morning in his journey. This man told his colleague that he would wake up in the morning and start his journey, so that he could arrive early where he was going because it was far away.

But then, he was late to wake up until finally it was morning and he was still asleep. When it was morning, his companion woke him up by telling him that he should use an alternative route that would bring him earlier, in his journey. That is why he told him that, “My relative, you are squeezed by time, start to turn alternative methods.”

This proverb is equated to a farmer who could not cultivate enough land during farming time, in his family. Such man was late to start farming when it started raining until finally that period passed without having a field, because of his delay. He lacked food in his family, because of such delay in starting farming until finally the time passed without having any farm in his family.

This person resembles to the one who slept until he was late to start his journey, because he was also late in cultivating the field, and finally the rainy season passed without having any farm in his family. That is why people told him that, “My relative, you are squeezed by time, start to turn alternative methods.”

This proverb imparts in people an idea of stopping procrastinating in starting to carry out their duties, by starting them when the time comes to start them, so that they can achieve many successes in their lives.

Ecclesiastes 3:1.

Zechariah 10:1.

Ulusumo lunulo, luhoyelile noni iyo igitanagwa Nh’ondo. Inoni yiniyo idaliyagwa. Aliyo lulu ung’wana gilya, agilya inoyi yiniyo kunguno ya bhutuubhi bhokwe bhunubho. Hunagwene abhanhu bhagayomba giki, “ng’wana gilya, agilya inh’ondo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo, agagakililaga amalagilo ga ng’wa Mulungu, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga wita mihayo iyo atogilwe weyi ng’winikili bho nduhu ugugadimila amalagilo ga Nsumbi okwe, kunguno ya nhinda jakwe jinijo. Uweyi agadumaga uguilela chiza ikaya yakwe kunguno ya gugabhinza amalagilo ga ng’wa Mulungu, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu Ng’wa gilya uyo agilya inoni iyo idaliyagwa, kunguno nuweyi agagabhinzaga amalagilo ga ng’wa Mulungu, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ng’wana gilya, agilya inh’ondo.”

Ulusumo lunulo, lolanga bhanhu higulya ya kugadimila amalagilo ga ng’wa Mulungu, kugiki bhadule gupandika mbango ja gwikala chiza umukaya jabho na gushiga ng’wigulu, umuwikaji bhobho.

Mambo ya walawi 11: 13-17.

Mwanzo 3:1-6.

KISWAHILI: NG’WA GILYA ALIILA NDEGE.

Methali hiyo, humuongela ndege aitwaye Nh’ondo. Ndege huyo huwa haliwi. Lakini Ng’wa Gilya alimla kwa sababu ya njaa yake. Ndiyo maana watu walisema kwamba, “Ng’wa Gilya aliila ndege “nh’ondo.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huyavunja maagizo ya Mungu, katika maisha yake. Mtu huyo huishi kwa kufanya anachotaka mwenyewe bila kuyashika maagizo ya Mungu, kwa sababu ya kiburi chake hicho. Yeye hushindwa kuilea vizuri familia yake kwa sababu ya kuyavunja maagizo hayo ya Mungu, maishani mwake.

Mtu huyo, hufanana na Ng’wana Gilya aliyemla Ndege asiyeliwa, kwa sababu naye huishi kwa kuyavunja maagizo ya Mungu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “Ng’wa Gilya aliila ndege “nh’ondo.”

Methali hiyo, hufundisha watu juu ya kuyashika maagizo ya Mungu maishani mwao, ili waweze kupata Baraka za kuishi vizuri na kufika Mbinguni baada ya kuaga dunia.

Mambo ya walawi 11: 13-17.

Mwanzo 3:1-6.

 

ENGLISH: NG’WA GILYA ATE THE BIRD ‘NH’ONDO.’

The above proverb speaks about a bird that is known as Nh’ondo. This bird is never eaten. But Ng’wa Gilya ate it because of his hunger. That is why people said that, “Ng’wa Gilya ate the bird ‘nh’ondo.’”

This proverb is equated to a person who breaks commandments of God, in his life. Such person lives by doing what he wants without keeping the instructions of God, because of his pride. He fails to properly raise his family members because of breaking those orders of God, in his life.

This person resembles Ng’wana Gilya who ate a bird that was never eaten, because he also lives by breaking God’s instructions in his life. That is why people tell him that, “Ng’wa Gilya ate the bird ‘nh’ondo.’”

This proverb instills in people an idea about keeping God’s instructions in their lives, so that they can get Blessings of living well enough to reach the Heavenly kingdom after passing away.

Leviticus 11: 13-17.

Genesis 3:1-6.