Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile moto uyo gulingongo go ng’wana munhu, uyo agusiminzaga. Umoto gunuyo, jiliginhu gisebhu ijo jigabishaga jiliwa, nulu jose jose ijo jidulile kutulwa moi.

Umoto uyo gulikungongo go ng’wana munhu gugolechaga makoye  ayo agusiminzaga nago umunhu ng’wunuyo. Gashinaga abhanhu abho bhaligabhona amakoye ga ng’wa umunhu ng’wunuyo, bhagayombaga giki, ‘agusiminzaga na moto kungongo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo aliming’holo umukikalile kakwe. Umunhu ng’wunuyo alemile ugub’agunana abhiye. Atogilwe gwikala bhung’wene umukikalile kakwe.

Hunagwene, abhanhu abho bhandeb’ile igiki alinikoye linilo, bhagayombaga giki, munhu ng’winuyo, ‘agusiminzaga na moto kungongo.’ Giko lulu nuweyi ulu osiminzaga, adugunanwa, kunguno ya wiminholo bhokwe bhunubho.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wizangholo bho gwiyambilija na bhichabhho umuwikaji bhobho. Yigelelilwe abhanhu bhenabho bhabhuleke uwimingholo, kunguno alinduhu munhu uyo adulile gutumama nimo yiyene bho nduhu gwambilijiwa na bhiye.

Luka 5:7.

KISWAHILI: ATEMBEA NA MOTO MGONGONI

Chanzo cha methali hiyo chaangalia moto uliyoko mgongoni mwa mtu atembeaye. Moto huo ni kitu kiunguzacho na kiwezacho kuivisha chakula au kitu chochote kiwezacho kuwekwa humo.

Moto huo ambao uko mgongoni mwa mtu huonesha matatizo atembeayo nayo mtu huyo. Kumbe basi, watu ambao huyaona matatizo yake hayo, mtu huyo, husema kwamba, mtu huyo, ‘atembea na moto mgongoni.’

Methali hiyo hulinganishwa kwa mtu mwenye tabia ya uchoyo maishani mwake. Mtu huyo huwa hataki kusaidia wenzake kwa sababu ya ubinafsi wake. Yeye hupenda kuishi peke yake, maishani mwake.

Ndiyo maana, watu ambao wayafahamu matatizo yake hayo, husema kwamba, mtu huyo ‘atembea na moto mgongoni.’ Hivyo basi, hata yeye atembeapo, hatasaidiwa, kwa sababu ya uchoyo wake huo.

Methali hiyo hufundisha watu juu ya kuwa na ukarimu wa kuwawezesha kusaidiana na wenzao katika shughuli mbalimbali maishani mwao. Kwa hiyo, watu hao watakiwa kuachana na tabia ya uchoyo maishani mwao, kwa sababu hakuna mtu ambaye aweza kufanya kazi peke yake bila kusaidiwa na wenzake.

Luka 5:7.

ENGLISH: ONE WHO WALKS WITH FIRE ON THE BACK

The literal meaning of the above proverb is about a person who walks around with fire on his/her back. Fire can be described as something that cooks food, or that burns, or completely smolders anything.

Fire on someone’s back symbolizes the problems that the person bears. So, as they behold the sorry situation of the afflicted person, the people would say, ‘that man walks with fire on his back’.

Such proverb can be likened to a person who behaves in a selfish way. He/she prefers to stay in isolation, and avoids being helpful to others. And because of his/her selfish nature, the person cannot be helped by others, so he/she ‘walks with fire on the back.’

The proverb teaches people about generosity. Indeed, no one can live or work in isolation, so people need to help each other in various ways to guarantee prosperity in their lives.

Luke 5: 7.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile kajile ka ng’wa munhu. Umunhu uyo agizaga alalile agolechaga mholele. Ali munhu uyo agayombaga mihayo ya wiza. Adaiyombaga iyo iliyab’ub’i. Umunhu ng’winuyo aliowiza ulu alalile, aliyo ulu umisha adulile gwita mito ga b’ub’i, kunguno agandyaga guiganika ya b’ub’i. Gashinaga lulu, ung’wiza alalile ali munhu uyo aliowiza umukayombele kakwe, aliyo amito gakwe galiheke.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agayombaga mihayo ya wiza, aliyo amito gakwe galigab’ub’i. Umunhu ng’wunuyo agab’izaga agabisile, amito gakwe. Hunagwene abhanhu bhagang’witanaga giki ‘ng’wiza alalile,’ aliyo ulu umisha, aliob’ub’i, nulu ading’wiza.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na nhungwa imo iyo iliyawiza, umuwikaji bhobho. B’adizub’iza na nhungwa ibhili, giki ya mholele na ya bhulugu. Yigelelilwe bhakomanye gwikala na mholele umuwikaji bhobho, kugiki bhadule ugulileka ilikenya.

Imholele yiniyo igubhambilija abhanhu bhenabho umugujib’eja chiza ikaya ni jumuiya jabho. Bhagudula gwikala na witogwi na bhichabho.

Mathayo 13:27-28.

KISWAHILI: AJAYE/MZURI AKIWA AMELALA

Chanzo cha methali hiyo chaangalia mwenendo wa mtu. Mtu yule ajaye akiwa amelala huonesha amani. Huonesha tabia njema kwa sababu ya kutokunena maovu. Mtu huyo ni mzuri akiwa amelala, lakini akiamuka huweza kutenda maovu kwa sababu huanza kufikiria mawazo yaliyo maovu. Kumbe basi, ajaye au mzuri akiwa amelala ni mtu mzuri kwa nje, kwa sababu ya kuongea kwake maneno ya amani, lakini kwa ndani yuko tofauti.

Methali hiyo hulinganishwa kwa mtu yule aongeaye maneno mazuri, lakini matendo yake ni maovu. Mtu huyo huwa ameficha matendo yake. Ndiyo maana watu humwita, ajaye akiwa amelala, au mzuri akiwa amelala, akiamuka atakuwa muovu.

Methali hiyo hufundisha watu juu ya kujijengea tabia moja iliyo njema maishani mwao. Wasiwe na tabia mbili, yaani, ya amani na ile ya vita. Yafaa watu hao, wachague kuwa na tabia ya kuishi kwa amani na wenzao, ili waweze kuacha ugonvi maishani mwao.

Amani hiyo huwawezesha watu kuzijenga vizuri familia na jumuiya zao.  Zaidi ya hayo, watu hao wataweza kuishi kwa upendo na wanafamilia wenzao katika maisha yao.

Mathayo 13:27-28.

ENGLISH: THE GOOD ONE COMES WHILE ASLEEP/ THE ONE WHO COMES WHILE ASLEEP

The above proverb is about a person’s behavior. ‘The one who comes while asleep’ refers to a peaceful situation because no evil is spoken by a fellow in slumber. Contrariwise, such a person may breed discord when awake because of his/her evil thoughts and actions. In essence therefore, ‘the one who comes while asleep’ depicts a good person on the outside (read peaceful utterances) but could be totally different inside.

The proverb is compared to someone who speaks pleasant words, but whose actions are evil. Since his/her actions are usually hidden, he/she is referred to as ‘the one who comes while asleep’, or ‘the good one who comes while asleep’. His/her evil character is revealed when he/she speaks up.

The proverb teaches people about fostering a singular good character in their lives. They should not harbor a double personality, for instance, that of harmony and that of hostility. They ought to avoid conflicts and to promote a peaceful co-existence with their peers in their lives.

Peace enables people to build stable families and strong communities. This in turn makes it possible for them to live in harmony.

Matthew 13: 27-28.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile mhinda. Imhinda gulinfuko gogutulila hela. Umunhu ulu upandika hela, agajitulaga mumhinda yakwe. Imhinda yiniyo, iyo yatulilagwa ihela jinijo, igagololokaga. Aliyo lulu, imhinda yiniyo ulu idinajo imhiya, igigondaga. Gashinaga lulu, ugulala mhinda b’ugonde, mumho gugwisha limibu mpaga ugalala umunhu ng’wunuyo adapandikile ihela ja gutuula umumhinda yakwe.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo olalaga adalile ijiliwa. Ing’humbi igalenganijiyagwa na mhinda, kunguno umunhu ulutuub’a umunda agigondaga, gitumo igigondelaga imhinda yiniyo, ulu itina ginhu jose jose. Hunagwene abhanhu bhagayombaga ukubhanhu abho bhalalaga bhadalile, giki, bhalala mhinda b’ugonde. Abhanhu bhenabho bhalina nzala ahakaya yabho.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na bhukamu bho gutumama milimo yabho chiza, kugiki bhadule ugupandika ijiliwa ja gulya mpaka makanza malihu. Ubhukamu bho gutumama milimo bhunubho b’ugubhambilija  abhanhu bhenabho umugupona jiliwa ja guipeja inzara yiniyo umukaya jabho.

Ijinagongeja, ulusumo lunuyo lolanga bhanhu higulya ya gub’iza ni sungu lya gubhakuliwa bho gub’inha jiliwa abho bhadinabho ub’udula ubho gutumama milimo umuchalo jabho. Yigelelilwe abhanhu bhab’ize ni sungu lya gubhambilija abho bhadadulile ugutumama imilimo, kugiki nabho bhadule gwinga umulikoye lya nzara, bhadizu lala mhinda bhugonde.

1Wafalme 17:11-12.

Luka 15:17-18.

KISWAHILI: KULALA MFUKO UMEJIKUNJA

Chanzo cha methali hiyo chaangalia mfuko wa kutunzia hela. Mfuko huo ni kitu cha kuwekea pesa. Mtu akipata pesa huziweka kwenye mfuko wake. Mfuko huo ni tunzio la pesa hizo ambazo huunyosha zikiwekwa ndani yake.

Lakini basi, mfuko huo ukikosa pesa hujikunja. Kumbe basi, kulala mfuko umejikunja, maana yake ni hali ya mtu kupitisha siku nzima hadi kwenda kulala bila kupata pesa za kuweka kwenye mfuko wake huo.

Methali hiyo hulinganishwa kwa mtu ambaye amelala bila kula chakula. Tumbo hulinganishwa na mfuko, kwa sababu mtu akijisikia njaa tumboni hujikunja, kama ujikunjavyo mfuko huo wakati hauna kitu chochote.

Ndiyo maana watu husema kwa watu ambao wamelala bila kula chakula, kwamba, watu hao wamelala mfuko ukiwa umejikunja. Watu hao hawana chakula, yaani, wana njaa katika familia yao.

Methali hiyo hufundisha watu juu ya kuwa na bidii ya kufanya kazi zao kwa ajili ya kuwawezesha kupata chakula cha kutosha kula katika familiya zao kwa muda mrefu. Bidii hiyo ya kufanya kazi, itawasaidia watu hao katika kupata chakula kingi kiwezacho kuifukuza njaa hiyo katika familia zao.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwa na huruma ya kuwapatia chakula watu wasiojiweza maishani mwao ndani ya vijiji vyao. Yafaa watu wawe na huruma hiyo ya kuwasaidia watu hao wasiojiweza kufanya kazi, kwa ajili ya kuwawezesha nao kutoka kwenye tatizo la njaa, wasije wakalala mifuko ikiwa imejikunja.

1Wafalme 17:11-12.

Luka 15:17-18.

ENGLISH: SLEEPING WITH A FOLDED POCKET

The above proverb is about a pocket that is used to keep money. Usually, the pocket gets stretched due to this function. Conversely, the pocket would fold up when it is devoid of money. ‘Sleeping with a folded pocket’ therefore means spending the entire day and night without getting any money to put in the pocket.

The proverb is likened to person who goes to bed without food. The stomach is compared to a pocket, which, like a pouch, folds up when it is empty. This is why it would be said about those going hungry: ‘they are sleeping with a folded pocket’, meaning they are hungry or they lack food in the family.

Such proverb is used to encourage people to work hard so that they may have sufficient and long lasting food supply in their families. The great effort would help them obtain enough food and keep hunger at bay.

In addition, the proverb teaches people to be compassionate enough to share their food with the poor. It is important for people to care for those who may be disadvantaged to save them from hunger or from ‘sleeping with folded pockets.’

1 Kings 17: 11-12.

Luke 15: 17-18.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile winghi bho milimo na bho mihayo umumakaya. Imilimo ni mihayo igab’izaga ilihoi duhu umuwikaji bho bhanhu, kunguno ya kilahalile kabho akagwipandikila jiliwa, jizwalo na bhulalo, guti numba.

Kuyiniyo lulu, akamalile kayo kagab’izaga kalinduhu. Hunagwene ulu munhu uhaya nulu gugeniha agayombaga giki, ‘yakwila idashilaga,’ huna wiyangula guyileka imilimo ni mihayo yakwe, ogeniha.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agikalaga chiza na bhanhu umubhukamu bho bhutumami bho milimo nu bhulenganija bho mihayo yakwe.

Umunhu ng’wunuyo alinabhukamu bhutale ubho gubhambilija chiza ab’iye umumilimo yakwe. Agab’izaga adulile uguilenganija imihayo ya bhazenganwa bhakwe, kihamo ni milimo yakwe yiniyo, pye nu winghi bhoyo.  Uwei adeb’ile igiki ‘iyakwila idashilaga.’

Ulusumo lunulo lolanga bhanhu higulya ya gwikala chiza na bhichab’o ubhukamanu bho bhutumami bho milimo yabho, mumo igakwilila. Gashinaga lulu, yigelelilwe abhanhu bhenabho bhab’ize na wiyambilija umumakoye gabho, kihamo nu winghi ubho milimo yabho yiniyo.

Ijinagongeja, ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wiyumilija bho gulenganija mihayo yabho umukaya jabho, ni jab’azenganwa bhab’o.  Gashinaga yigelelilwe abhanhu bhenabho bhaleke ugugwa ng’holo, ijinagub’alumanya abhanhu, kihamo nu winghi ubho mihayo yabho iyo bhalinayo, umukaya jabho, kunguno iyakwila idashilaga.

Luka 9:59-62.

KISWAHILI: ZILIZOKUWA NYINGI HAZIISHI/YALIYOKUWA MENGI HAYAISHI.

Chanzo cha methali hiyo chaangalia wingi wa kazi na maneno katika familia. Kazi hizo na maneno hayo huwa yapo tu katika maisha ya watu, kwa sababu ya kuwa na mahitaji muhimu, yakiwemo yale ya kupata chakula, mavazi na malazi, maishani mwao.

Kwa hiyo, namna ya kuzimaliza kazi hizo, na kuyamaliza maneno hayo, ni hakuna. Ndiyo maana, kwa mfano, mtu akitaka kwenda ugenini kwa lengo la kuwatembelea wenzake, husema kwamba, ‘zilizokuwa nyingi haziishi/yaliyokuwa mengi hayaishi,’ ndipo huamua kuacha kazi na maneno yake, na kufunga safari ya kwenda ugenini.

Methali hiyo, hulinganishwa kwa mtu aishiye vizuri na watu katika bidii ya utekelezaji wa kazi zake na utatuzi wa matatizo yake na ya wenzake, katika kijiji chake, mwanajamii huyo.

Mtu huyo anayo bidii kubwa ya kuwasaidia vizuri wenzake katika kazi zake. Huweza kuwapatanisha watu waliotoleana maneno yasiyofaa, pamoja na wingi wa kazi zake afanyazo. Yeye afahamu kwamba, ‘yaliyokuwa mengi hayaishi.’

Methali hiyo, hufundisha watu juu ya kuishi vizuri na wenzao katika bidii za utekelezaji wa kazi zao, hata kama watakuwa na kazi nyingi kiasi gani. Kumbe yafaa watu wawe na uvumilivu katika utatuzi wa matatizo yao, pamoja na wingi wa kazi zao hizo.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuwa na uvumilivu wa kuwapatanisha watu, kwa kuyatatua matatizo yao, kwenye familia zao, na ya majirani zao. Yafaa watu wasivunjike moyo katika kuwasaidia wenzao, pamoja na wingi wa matatizo waliyonayo, wao kwenye familia zao, kwa sababu ‘yaliyokuwa mengi hayaishi.’

Luka 9:59-62.

ENGLISH: WHAT IS ABUNDANT IS NEVER EXHAUSTED

The above proverb relates to the multiplicity of issues that abound in families. People encounter various challenges regarding access to important needs in their lives such as food, clothing and shelter.

Indeed it is impossible for anyone to surmount all the obstacles. That is why, for instance, if  someone wants to go visiting friends abroad, he/she would say, “what is abundant is never exhausted,” as he/she decides to leave behind his/her problems to go on the journey.

That proverb is likened to a situation whereby a caring, hardworking person takes the responsibility of helping others solve their problems in the community. Such a person makes great effort to help people resolve their disputes, despite the huge amount of work on his/her hands. He/she understands that “what is abundant is never exhausted.”

The proverb teaches people about fruitful coexistence with their colleagues even if they may have too much work to do. It is a worthwhile thing to be patient and solve issues, despite the abundant responsibilities.

In addition, the proverb encourages patience in the quest to reconcile people through helping solve their problems in their families and among their neighbours. People ought not to lose heart in trying to help their colleagues out of the many problems bedeviling their families, because “what is abundant is never exhausted.”

Luke 9: 59-62.

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile munhu ntale uyo adulile gub’iza namhala, nulu ngikulu. Umunhu ng’wunuyo alinanzwi ukuntwe gokwe, ijo jigolechaga igiki alintale. Kunguyo yiniyo, abhanhu bhagolecha ikujo kuli wei, bho gumilinga kuja gujulenganija mihayo umunzengo gokwe.

Aho oshiga hoi, agolecha mito ga nyanigini, mpaga abhanhu bhumkumya, na guyomba giki, ‘bhukulu ku ntwe.’ Hukwene huguhaya giki, umunhu ng’wunuyo alintale kuntwe duhu, gashinaga atali nigini umumito gakwe.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alintale ubho gunola, aliyo amito gakwe gali ganyanigini. Umunhu ng’wunuyo alinhamhala, nulu ngikulu ubhogunola ukuntwe gokwe, kunguno alinanzwi. Aliyo lulu, amito gakwe, galiganyanigini. Gashinaga lulu, umunhu ng’wunuyo, adadulile ugubhatongela abhananzengo, umugwiita iya nghana. Ali bhukulu ku ntwe, kunguno alintale ku ntwe duhu.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na nhungwa ja kajile kawiza ako kadulile gubhalanga abhanhu bhamunzengo, mihayo ya gwikala chiza. Akajile kenako kagabhambilijaga abhanhu ugwikala bho mholele, na b’ichabho, umunzengo gunuyo. Yigelelilwe abhanhu bhab’ize na mito ga gubhalanga abhamunzengo gujibheja chiza ikaya jabho. Akajile kenako, kagabhambilijaga abhanhu ugujenhela maendeleo ikaya jabho.

Waefeso 4:18-19.

1 Kor 13:11.

Waefeso 3:16.

KISWAHILI: UKUBWA KICHWANI

Chanzo cha methali hiyo chaangalia mtu mkubwa kwa maana ya mzee. Mtu huyo ana mvi kichwani mwake zioneshazo kuwa yeye ameishi siku nyingi, pia ni mtu asitahiriye heshima fulani. Kwa sababu hiyo, watu walionesha heshima yao kwake kwa kumwalika kwenda kutatua tatizo fulani kijijini mwao.

Alipofika pale, alionesha matendo ya kitoto, mpaka watu wakamshagaa na kusema, kumbe ni ‘ukubwa kichwani’ kwa mtu huyo. Ndiyo kusema kwamba, mtu huyo ni mkubwa kichwani tu, hajakomaa, kwa sababu bado ana matendo ya kitoto.

Methali hiyo, hulinganishwa kwa mtu ambaye ni mkubwa kwa kumwangalia, lakini matendo yake ni ya kitoto. Mtu huyo ni mzee kwa kumwangalia kichwani mwake, kwa vile ana mvi.

Lakini kumbe, matendo yake ni ya kitoto. Mtu huyo hawezi kuwaongoza watu katika kutendo yale yaliyo ya kweli kijijini mwake, kwa sababu yeye ni mkubwa kichwani tu, kimatendo hajakomaa bado.

Methali hiyo hufundisha watu juu ya kuwa na tabia zenye mwenendo mzuri, uwezao kuwafundisha watu namna ya kuishi kwa amani na wenzao, kijijini mwao. Hivyo basi, yafaa watu wawe na matendo yawafundishayo watu namna ya kuzijenga vizuri familia zao. Matendo hayo, yatawasaidia watu hao kuziletea maendeleo familia zao.

Waefeso 4:18-19.

1 Kor 13:11.

Waefeso 3:16.

ENGLISH: MATURITY IN THE HEAD

That proverb relates to the wisdom associated with old people. Usually, an old person sported white hair on the head, signifying that he/she had lived for long, and that he/she was a person of honour. It was for that reason that people showed respect for such a person, often inviting him/her to help them solve certain problems in the village.

Unfortunately, once at the invited place, the person would act childishly, making people feel ashamed and say, so it is just “the great size of the head”. That would mean that the person merely owned a big head, but he/she was not mature, as depicted through the childish behavior.

The above proverb is likened to someone whose physical appearance is that of a grown up, but whose character is that of a child. It is easy to tell from the presence of gray hair on his/her head that the person is a grown up. However, his/her actions betray the age – he/she behaves like a small kid. Such a person cannot be entrusted with the responsibility of providing sound leadership in his/her village because he merely owns a big head but lacks mental maturity.

The proverb teaches about decorum, a quality that guarantees harmony among the people in their families and in society. It is important for people to engage in activities that encourage development and prosperity, because this helps make better families.

Ephesians 4: 18-19.

1 Cor. 13:11.

Ephesians 3:16.