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

Imbuki ya lusumo lunulo ilolile ntongeji obhanhu na abho alib’atongela. Abhanhu bhenabho abho alib’atongela untongeji ng’wunuyo, b’agikalaga bhung’wikumbilija iki bhali hasilili yakwe. Aliyo lulu, ulu winga ahisumbi lya bhutale untongeji ng’wunuyo, agasukaga, kunguno abhanhu bhenabho b’agandyaga guyuyizuka imib’i iyo obhitilaga aho olihisumbi lya b’utale. Gashinaga guligonhana igiki, ‘ulu munhu alihisumbi lamalama,  lelo nzu ingehoi wasukaga.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agab’itiliaga ya bhubhi abhanhu abho bhalihasilili yakwe umuwikaji bhokwe. Umunhu ng’wunuyo adab’adililaga chiza abhanhu bhakwe. Abhanhu bhenabho bhagang’wikumbilijaga untale obho ng’wunuyo, kunguno bhali hasilili yakwe duhu, ulu winga ahisumbi ilya bhutale bhokwe agusuka. Hunagwene abhanhu bhagayombaga giki, ‘ulu munhu alihisumbi lama lama, lelo nzu inge hoyi osukaga.’

Ulusumo lunulo lolanga bhanhu higulya ya gub’itila yawiza abhanhu abho bhali hasilili yabho, kunguno nabho bhali bhanhu abho bhalisawa na bhoi. Gashinaga lulu, yigelelilwe abhanhu bhilange chiza ugwikala bho mholele na abhanhu bhabho bhenabho abho bhali hasilili yabho, kugiki, bhadule uguyega nabho shigu jose.

Kutoka 13:9.

Mathayo 6:1-6.

Luka 14:7-9.

KISWAHILI: MTU AKIWA KWENYE CHEO NDIYO NDIYO, AKIONDOKA PALE HUONEKANA HANA FAIDA

Chanzo cha methali hiyo chaangalia kiongozi wa watu na wale awaongozao. Watu hao awaongozao kiongozi huyo, huwa wanambembeleza kwa vile wako chini yake. Lakini basi, akiondoka kwenye kiti chake cha ukubwa kiongozi huyo, huonekana kama hana faida kwao, kwa sababu watu hao huanza kuyakumbuka maovu yale aliyowatendea wakati akiwa kwenye cheo hicho. Kumbe, ni kweli kwamba, ‘mtu akiwa kwenye cheo ndiyo ndiyo, akiondoka huonekana hana faida.’

Methali hiyo hulinganishwa kwa mtu ambaye huwafanyia maovu watu ambao wako chini yake katika maisha yake. Mtu huyo huwa hawajali vizuri watu wake. Watu hao humbembeleza mkubwa wao huyo kwa sababu tu watu chini yake, akiondoka kwenye cheo cha ukubwa wake hatakuwa na maana au faida kwao. Ndiyo maana watu husema kwamba, ‘mtu akiwa kwenye cheo ndiyo ndiyo, akiondoka huonekana hana faida.’

Methali hiyo hufundisha watu juu ya kuwatendea mema watu walioko chini yao, kwa sababu hao nao ni watu waliosawa nao. Kumbe basi, yafaa watu wajifunze kuishi kwa amani vizuri na watu hao, ili waweze kufurahi pamoja nao hata wakati ule watapoacha vyeo vyao.

Kutoka 13:9.

Mathayo 6:1-6.

Luka 14:7-9.

ENGLISH: WHILE A PERSON IN POWER, PEOPLE SAY YES YES, WHEN OUT OF POWER, HE SEEMS TO BE USELESS

This proverb looks at the relation between the leader and those he leads. The people normally say yes, yes to their leader when they are asking him for something because they are under him. But then, upon leaving the throne, he/she seems to be useless and unimportant to them because these people begin to remember the evils that he/she did when he/she was in that position. When a person is in power, people will always say yes to everything that the leader says but when he/she is out, he/she becomes useless.

This proverb is used to talk about a person who does evil to people who are under him/her in life. Such a person should remember that there will come a time when he/she will be out of power. That is why people say that, ‘If a man is in power, people will say yes, yes but when he is out he will be useless.

This proverb teaches people to do good to the people who are under them because they too are a people who are human beings. This will make those in leadership rejoice with them even when they leave their positions.

Exodus 13: 9.

Matthew 6: 1-6.

Luke 14: 7-9.

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

Imbuki ya lusumo lunulo ilolile ginhu ijo jilikule na munhu nhebhe uyo ajisagililwe. Iginhu jinijo jidadule ugungunana umunhu ng’wunuyo, kunguno jilikule nu wei. Hunagwene abhanhu abha kale bhagayomba giki, ‘kalala kunze udukisagila.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agisagilaga sabho ja bhanhu bhangi. Umunhu ng’wunuyo adabhutumamilaga chiza ubhudula bhokwe ubho ugutumama milimo iyagumpandikila sabho ja gung’wambilija uguyibheja chiza ikaya yakwe. Agalindilaga bhanhu bhangi, guti bhaduguye, bhang’winhe jikolo, nulu bhang’wambilije utuitumama imilimo yakwe.

Kuyiniyo lulu, ulu bhaduma abhanhu bhenabho ugung’wambilija umunhu ng’wunuyo, agapandikaga makoye ayo gadashilaga aha kaya yakwe. Ijinagunghugula umunhu ng’wunuyo, abhanhu bhagang’wilaga giki, ‘kalala kunze udukisagila.’

Ulusumo lunulo lolanga bhanhu higulya ya gubhutumamila chiza ubhudula bhobho ubho bhalinabho, ubho gutumama milimo iyo idulile gubhingija amakoye gabho genayo. Gashinaga lulu, yigelilwe abhanhu bhaleke ugubhalindila bhanhu bhangi, bhabhambilija uguitumama imilimo iyo bhadulile abhoyi bhinikili, uguitumama.

Kumbukumbu 30:11-14.

Mithali 30:4.

Yohana 3:13.

KISWAHILI: KALALAKO KWINGINE HUTAKATEGEMEA

Chanzo cha methali hiyo chaangalia kitu kilichoko mbali na mtu fulani ambacho yeye hukitegemea. Kitu hicho hakiwezi kumsaidia mtu huyo kwa sababu kiko mbali naye. Ndiyo maana watu wa kale walisema, ‘kilalacho kwingine hutakitegemea.’

Methali hiyo hulinganishwa kwa mtu ambaye hutegemea mali za watu wengine. Mtu huyo haufanyii kazi itakiwavyo uwezo wake alionao katika kufanya kazi ziwezazo kumpatia mali za kumsaidia katika kuijenga vizuri familia yake. Husubiri watu wengine wakiwemo ndugu zake, wampatia vitu au wamsaidie kufanya kazi zake, ambazo hata yeye mwenyewe aweza kuzifanya.

Kwa hiyo basi, watu hao wakishindwa kumsaidia mtu huyo hupata matatizo yasiyoisha katika familia yake. Watu hao humuonya mtu huyo kwa kumwambia kwamba, ‘kilalacho kwingine hutakitegemea.’

Methali hiyo hufundisha watu juu ya kuutumia vizuri uwezo walionao wa kufanya kazi ziwezazo kuwaondolea matatizo hayo. Kumbe yafaa watu waache kuwasubiri watu wengine, wawasaidie kuzifanya kazi ambazo hata wao wenyewe waweza kuzifanya.

Kumbukumbu 30:11-14.

Mithali 30:4.

Yohana 3:13.

ENGLISH: YOU WILL NOT DEPEND ON THAT WHICH SLEEPS SOMEWHERE ELSE

The source of this proverb looks is someone who relies on a thing that is far away. The thing can’t help that person because it is far away from him/her. That is why the ancient people said you cannot depend on something that sleeps far away.

The above proverb is meant for a person who relies on the wealth of others. Such a person does not work while he/she has the ability to work in order to get resources which could his/her family life better. They wait for other people, including their relatives to give them something or help them to do their work, which they are themselves able to do.

So, if they fail to help the person, they are experiencing problems in their family. This proverb is meant to warn a person by saying that, ‘You will not depend on that which sleeps some where else.”

The above proverb teaches people how to use their ability to do the work that will support them. It is good for people to stop waiting for others to do the tasks that they themselves can do.

Deuteronomy 30: 11-14.

Proverbs 30: 4.

John 3:13.

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

Imbuki ya lusumo lunulo ingilile hajigukulu ja Ntemi. Ikale abhatemi bhagita jigukulu  ja gulya pye abhanhu. Umunhu uyo agaja akelejije, huyo agab’iza na nimo go guyola amapalala. Gwingila henabho, abhanhu bhagandya guyuyomba giki, ‘uogukeleja ng’wa Ntemi aguyola mimba go nva.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agakelejaga ugushiga ahajigukulu, nulu ahalib’ilinga ilya ntale. Umunhu ng’wunuyo agasangaga abhiye bhaipandikaga yose iyo iliya solobho umuwikaji bhobho. Abhiye bhenabho bhaganhugulaga bhogung’wila giki, ‘uogukeleja ng’wa Ntemi aguyola mimba go nva,’ kugiki oye umunhu ng’wunuyo ugukeleja.

Ulusumo lunulo lolanga bhanhu higulya ya gwanguha ugushiga ukumilimo nu kumihayo iya solobho umuwikaji bhobho. Imilimo ni mihayo yiniyo ili kihamo na jikukulu ja bhatale, lib’ilinga lya bhatale ilyaguyombela mihayo ya solobho umuwikaji bho bhanhu, na guja gujusalila. Uwanguhi b’unub’o b’udulile gubhambilija abhanhu bhenabho ijinagujibheja chiza ikaya jabho.

KISWAHILI: ATAKAYECHELEWA KWA MFALME ATAZOA MZOGA WA MBWA

Chanzo cha methali hiyo chatokea kwenye skukuu ya mfalme. Hapo zamani wafalme waliwaalika watu wote kwenda kula skukuu. Mtu yule aliyefika kwa kuchelewa ndiye aliyekuwa mzoaji wa takataka. Kuanzia hapo, watu walianza kusema kwamba, ‘atakayechelewa kwa mfalme atazoa mzoga wa mbwa.’

Methali hiyo hulinganishwa kwa mtu yule achelewaye kufika kwenye matukio muhimu maishani mwake, yakiwemo yale yanayoitishwa na wakubwa. Mtu huyo hukuta wenzake wamepata yote yaliyo ya maana katika kuwaletea maendeleo. Kwa hiyo, wenzake hao humuonya mtu huyo ili asichelewe tena, kwa kumwambia kwamba, ‘atakayechelewa kwa mfalme atazoa mzoga wa mbwa.’

Methali hiyo, hufundisha watu juu ya kuwahi kufika kwenye matukio muhimu katika maisha yao. Matukio hayo ni pamoja na skukuu mbalimbali, mikutano, semina, muda wa kufungua ofisi zao, kuanza kazi na kwenda kusali. Kuwahi huko, kutawasaidia watu hao katika kuziendeleza na kuzijenga vizuri familia zao.

Mathayo 25:7-13.

ENGLISH: HE WHO GETS LATE AT THE KING’S PALACE COLLECTS THE DOG’S CARCASS

The overhead proverb draws its origin from the ceremonies at the king’s palace. In the past, kings invited all the people to evening feasts. But whoever arrived late was tasked to collect the trash. It is from such background that people began to say, ‘he who gets late at the king’s palace collects the dog’s carcass.’

The proverb is comparable to someone who arrives late at the most important events in his/her life, including those convened by those in authority. The person gets there when everything of value has already been taken up by his/her colleagues. Therefore, to warn the latecomer against future delays, the colleagues would tell him/her, ‘he who gets at the king’s palace late collects the dog’s carcass.’

Such proverb teaches people about arriving on time at the important events in their lives. These events could include important occasions, meetings and seminars. It is also a critical thing to observe time for opening offices, going to work and/or for prayer. Keeping time enhances development and family growth.

Mathew 25: 7-13.

 

 

 

 

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.