Ulusumo lunulo, lulolile witemi bho ndelya. Indelya gali matembe ga ng’ombe ayo guma. Uwitemi bho ndelya bhunubho, bhuli wituji bho tembe injumu jinijo ijo jigasadyaga kunguno ya bhutamu bhojo. Uwitemi bhunubho, bhugitagwa na bhayanda ulu bhaligusha. Uyo uteng’wa agusatya na gwiyangula guluta nang’hwe kugiki amaje shili. Hunagwene bhuli ng’wene agiligaga, “guteng’wa ndelya.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agalembagwa mhayo omanija haho na haho igiki, gudigong’hana umhayo gunuyo. Umunhu ng’wunuyo, agikalaga na witegeleja bho guidebha imihayo iya ng’hana ni ya bhulomolomo, umukikalile kakwe. Uweyi agabhalemeja bho kubhawila hape abhanhu abho bhagang’wilaga mihayo ya bhulomolomo yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga na bhayanda abho bhiligaga ndelya ijo jalutagwa kubhoyi, kunguno nu weyi agabhamanijaga abhanhu abho bhagang’wilaga mihayo ya bhulomolomo, na gubhalemeja ulu bhalilomela, umuwikaji bhokwe. Hunagwene agabhawilaga abhanhu bhenabho giki adatogilwe “guteng’wa ndelya.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja guyomba mihayo ya bhulomolomo umumahoya gabho, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

1Thimotheo 6:20-21.

Yakobo 1:16-18.

2Petro 2: 1-3.

2Yohana 5:7-10.

Yeremia 9:2-5.

 

KISWAHILI: KUPIGWA KINYESI KIKAVU CHA NG’OMBE.

Methali hiyo, huangalia upiganaji wa kutumia kinyezi kikavu cha ng’ombe. Upinagaji huo, ni wa kuchukua kinyesi hicho na kumpigia mwingine kama jiwe. Wavulana hupenda kupigana kwa kutumia kinyesi hicho katika michezo yao. Anayepigwa hujisikia maumivu kidogo ambayo humtaka naye kulipa kisasi kwa kumpigia kinyezi hicho mwenzake. Ndiyo maana kila mmoja huwa hapendi “kupigwa kinyesi kikavu cha ng’ombe.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hugundua anapodangang’wa na wenzake, na kuwaambia ukweli watu hao waliomdanganya. Mtu huyo, huwa ana umakini wa kulibaini neno lililo la uongo, na lile lililo la ukweli. Yeye huwakataza kwa kuwaambia wazi wazi ukweli wale waliomweleza uongo huo, maishani mwake.

Mtu huyo, hufanana na wale wavulana waliokuwa wakikwepa kupigwa kinyesi kikavu cha ng’ombe kilichorushwa kwao na wenzao, kwa sababu naye huwakataza wale waliomwambia neno la uongo, maishani mwake. Ndiyo maana yeye huwaambia watu hao kwamba, hapendi “kupigwa kinyesi kikavu cha ng’ombe.”

Methali hiyo, hufundisha watu juu ya kuachana na tabia ya kusema uongo, katika maongezi yao, ili waweze kuishi kwa amani na wenzao hao, maishani mwao.

1Thimotheo 6:20-21.

Yakobo 1:16-18.

2Petro 2: 1-3.

2Yohana 5:7-10.

Yeremia 9:2-5.

ENGLISH: TO BE BEATEN BY NDELYA (DRY COW DUNG).

This proverb focuses on a game of beating one another by using dry cow dung. In this game one takes dry cow dung and throws it at the other person like a stone. Boys like to beat each other by using it in their games. The victim feels pain that he/she wants him or her to react by blaming the other person. That is why everyone does not like “to be beaten by ndelya (dry cow dung).”

This proverb is related to a man who realizes when he is being deceived by his fellows enough to tell the truth to those people who deceived him. This person is careful enough to identify a word that is false, and that which is true. He forbids them by openly telling the truth to those who told him such lie, in his life.

This man resembles the boys who escaped the dry cow dung that was thrown at them by their fellows, because he also forbids those who tell him a false word, in his life. That is why he tells the people that he does not like “to be beaten by ndelya (dry cow dung).”

This proverb instills in people a clue on giving up the habit of lying, in their conversations, so that they can live in peace with their fellows, in their lives.

1 Timothy 6: 20-21.

James 1: 16-18.

2 Peter 2: 1-3.

2 John 5: 7-10.

Jeremiah 9: 2-5.

Ugulala ng’waje ili gwikala mpaga bhugela ubhujiku bho nduhu unyango a ha numba yiniyo. Inumba yiniyo yigabhizaga idina jihangijo ija gunhemeja munhu ugwingila umukaya yiniyo kunguno ya gwikala ili ng’waje bhujiku pe chiniko. Hunagwene abhanhu abhaha kaya yiniyo bhagacholaga nzila ja gulyinja ilikoye linilo ilya “gulala ng’waje.”

 Ulusumo lunulo, lugalenganijiyagwa kubhanhu  abho bhadina jiliwa umukaya yabho. Abhanhu bhenabho, bhagagayiyagwa ijiliwa jinijo ulu mbula yukija ugutula chiza ung’waka gunuyo. Abhoyi bhagakoyiyagwa na nzala nhale kunguno ya gubhiza bhadina jiliwa umukaya jabho.

Abhanhu bhenabho, bhagikola na bhanhu abho bhikalaga bhujiku pe bhadina nyango umunumba jabho, kunguno nabhoyi bhagikalaga ng’waje bho nduhu ugulya ijiliwa umunda jabho. Abhoyi bhagacholaga jiliwa ja kupilila inzala yiniyo. Hunagwene bhagayombaga giki bhali na nzala ya “gulala ng’waje.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wiyumilija bho gutumama milimo ya mbika ningi iyo idulile gubhapandikala jiliwa ahi kanza lya nduhu mbula, kugiki bhakije ugukonyiwa ni nzala, umuwikaji bhobho.

Mwanzo 26:1.

Mwanzo 41:17 – 36.

1Wafalme 18: 3 – 6.

 

KISWAHILI: KULALA WAZI.

Hali ya kulala wazi ni ile ya kuishi usiku kucha kwenye nyumba bila kuwa na mlango wa kufungia. Nyumba hiyo, huwa haina kizuizi cha kumzuia mtu kuingia ndani yake, kwa sababu ya kukaa wazi usiku kucha hivyo. Ndiyo maana watu wa kwenye familia hiyo, hutafuta njia za kulitatulia tatizo hilo la “kulala wazi.”

Methali hiyo, hulinganishwa kwa watu wale ambao hawana chakula ndani ya familiya yao. Watu hao, hukumbwa na tatizo hilo la kukosa chakula hicho ikikosekana mvua ya kutosha mwaka huo. Wao husumbuliwa na njaa kubwa kwa sababu ya kushindwa kupata chakula hicho kwenye nyumba yao.

Watu hao, hufanana na wale watu waliokuwa wakiishi usiku kucha bila kuwa na mlango wa kufungia kwenye nyumba yao, kwa sababu nao huishi bila kuwa na chakula kwenye matumbo yao. Wao hutafuta njia za kulitatulia tatizo hilo la njaza. Ndiyo maana huweka wazi kwamba, wana tatizo la “kulala wazi.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilivu wa kufanya kazi za aina mbalimbali zinazoweza kuwapatia chakula wakati wa kipindi cha kukosa mvua, ili wasikumbwe na tatizo la njaa, maishani mwao.

Mwanzo 26:1.

Mwanzo 41:17 – 36.

1Wafalme 18: 3 – 6.

ENGLISH: TO SLEEP IN A DOOR OPEN HOUSE.

This proverb expresses a situation of a person who sleeps in a house which its door is open. A door open house sleeping situation is that of staying all the night in a house that is without a closed door. This house, however, has no barrier to prevent anyone from entering it, because it stays open all night. That is why members of the family are looking for ways to solve this problem because they do not like “to sleep in a door open house.”

This proverb is compared to those who have no food in their family. These people suffer from malnutrition if there is no enough rain in that year. They suffer from severe hunger because they cannot find food in their home.

These people are like those people who stayed the whole night without closing their door, because they also live without food in their stomachs. They look for solutions to the problem of hunger. That is why they make it clear that they have a problem, because they do not like “to sleep in a door open house.”

This proverb imparts in people an idea on how to be patient enough to do various kinds of works that can provide them with food during the dry season, so that they do not suffer from hunger in their lives.

Genesis 26: 1.

Genesis 41:17 – 36.

1Kings 18: 3-6.

Ulusumo lunulo, lulolile Kashinje. Ukashinjje ali munhu uyo obyalwa b’o gwiza atonjije maguli. Umunhu ng’wunuyo, wiza jigongwa numa shiniko, numo bhagabyalilagwa abhana. Gashinaga  lulu, nulu mhayo ulugwiza jigongwa numa giko, abhanhu bhagayombaga giki “gwiza b’u Kashinje.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agayombaga mhayo bho gusinjija jinagwigugondya, umukikalile kakwe. Umunhu ng’wunuyo, adayigololaga chiza imihayo iyo agayiyombaga, umumahoya gakwe. Uweyi agabhadijaga abhiye ugubhudebha ubhung’hana bho mihayo yakwe yiniyo, kunguno ya gukija gokwe uguyiyomba hape, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu Kashinje uyo obyalwa bho gutonja magulu, kunguno nu weyi agayombaga mihayo bho guyigondya gondya, umumahoya gakwe. Uweyi ulu uyomba mhayo, abhiye bhagakoyaga ugugumana wangu. Hunagwene bhayombaga giki, “gwiza b’u Kashinje.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwilanga guyiyomba hape imihayo bho nduhu uguigondya, umumahoya gabho, kugiki bhadule gujilela na gujilang’hana chiza, ikaya jabho.

Mathayo 28: 11 – 15.

Mithali 8: 6-9.

Matendo ya Mitume 2:29-36.

Luka 23: 1- 5.

KISWAHILI: LIMEKUJA KIKASHINJE.

Methali hiyo, huangalia Kashinje. Kashinje ni mtu aliyezaliwa kwa kuja akiwa ametanguliza miguu. Mtu huyo, huja kinyume hivyo na kawaida ya kuzaliwa mtoto. Kumbe basi, hata neno likija kinyume hivyo, watu husema kwamba “limekuja kikashinje.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huongea neno kwa kuzunguka bila kusema wazi, katika maisha yake. Mtu huyo, huwa hanyoshi maneno anayoyasungumza. Yeye huwachelewesha wenzake kuuelewa ukweli wa maneno yake, kwa sababu ya kutokuyasema wazi maneno yake hayo, maishani mwake.

Mtu huyo, hufanana na Kashinje aliyezaliwa kwa kutanguliza miguu, kwa sababu naye huongea maneno kwa kuzunguka, katika maongezi yake. Yeye akiongea jambo, wenzake hupata shida kulielewa upesi. Ndiyo maana husema kwamba, “limekuja kikashinje.”

Methali hiyo, hufundisha watu juu ya kujifunza kuongea wazi kwa kuyanyosha vizuri maneno katika maongezi yao, ili waweze kuzilinda na kuzilea vizuri, familia zao.

Mathayo 28: 11 – 15.

Mithali 8: 6-9.

Matendo ya Mitume 2:29-36.

Luka 23: 1- 5.

ENGLISH: IT HAS COME IN KASHINJE’S STYLE.

This proverb looks at a name ‘Kashinje’. Kashinje is name which is given to a person who was born by starting with feet first. This person came in an opposite direction from the normal birth of a child. So, even if the word comes in the opposite direction, people say that “It has come in Kashinje’s style.”

This proverb is related to a man who speaks a word around without speaking clearly, in his life. This person, in turn, does not stretch out his words. He delays his colleagues’ understanding of the truth of his words, because he does not speak them clearly in his life.

This person, in turn, resembles Kashinje born with legs first, because he also speaks words in a spherical motion. As he speaks, his colleagues find it difficult to understand. That is why they say, “It has come in Kashinje’s style.”

This proverb imparts in people an ideo on how to learn to speak clearly by stretching words in their speech, so that they can protect and nurture their families.

Matthew 28: 11-15.

Proverbs 8: 6-9

Acts 2: 29-36.

Luke 23: 1-5.

Imbuki ya lusumo lunulo, ilolile bhusimbi bho ng’ob’o. Ung’ob’o gugasimbagwa na shinu ijo jidujije ugugusimba kunguno ubhunubho, hu wib’isilo b’ojo, kugiki jidizub’onwa na bhanishi bhajo.

Kuyiniyo lulu, ishinu jinijo ulu jutung’wana na bhanishi bhajo bhenabho aho gulinduhu ung’ob’o ugo gwib’isila, jigahadikijaga nulu gusimba ng’ob’o ahenaho ahikanza linilo, kugiki judule gwib’isa. Hunagwene abhanishi bhajo bhenabho bhagajiwilaga giki, “ugusimba ng’ob’o.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agacholaga nzila ja gung’wingija amakoye gakwe, mpaga ojipandika, umukikalile kakwe. Umunhu ng’wunuyo, agapandika makoye wiyumilija ugugamala bho gugatumila chiza amasala gakwe. Uweyi agadulaga ugugamala wangu makoye gagwe genayo kunguno ya gugatumila chiza amasala ayo alinago, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni shinu ijo jigasimbaga ng’ob’o gogwib’isila, ulu jatung’wanaga na bhanishi bhajo, kunguno nuweyi agagatumilaga chiza amasala gakwe bho guchola nzila ja gung’wingija amakoye ayo alinago, umukikalile kakwe. Uweyi agabhalanjaga abhanhu bhakwe ugugamala amakoye gabho bho gugatumila chiza amasala gabho. Hunagwene agabhawilaga giki, “ugusimba ng’ob’o.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwilanga gugamala wangu amakoye gabho bho gugatumila chiza amasala gabho, kugiki bhadule gwikala na bhuyeji, umuwikaji bhobho.

Mathayo 10: 16 – 23.

Luka 22: 31 – 34.

Matendo ya mitume 21: 27 – 36.

 

KISWAHILI: UTACHIMBA PANGO.

Chanzo cha methali hiyo, chaangalia uchimbaji wa pango. Pango hilo, huchimbwa na wanyama wale walio na uwezo huo wa kulichimba kwa lengo la kujitengenezea sehemu ya kujificha ili maadui zao wasiweze kuwaona.

Kwa hiyo basi, wanyama hao wakikutana na hao maadui kwenye sehemu isiyo kuwa na pango lao, kujaribu hata kuchimba pango hilo, hapo walipo kwa haraka, ili waweze kupata sehemu ya kuwawezesha kujificha mbele ya macho ya adui zao hao. Ndiyo maana hao maadui zao huwaambia kwamba, “utachimba pango.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hutafuta njia za kuyatatulia matatizo yake mpaka anazipata, katika maisha yake. Mtu huyo, hupata matatizo akayatatua kwa kutumia vizuri akili zake na kwa uvumilivu bila kukata tamaa. Yeye huweza kuyamaliza kwa haraka matatizo yake hayo kwa sababu ya kuzitumia vizuri akili alizo nazo, maishani mwake.

Mtu huyo, hufanana na yule mnyama aliyechimba pango la kujificha mbele ya macho ya adui zake, kwa sababu naye huzitumiza vizuri akili zake kwa kutafuta njia za kuyatatulia matatizo aliyo nayo, katika maisha yake. Yeye huwafundisha watu wake namna ya kuzitumia akili zao katika kuyatatua matatizo yao. Ndiyo maana huwaambia kwamba, “utachimba pango.”

Methali hiyo, hufundisha watu juu ya kujifunza kuyamaliza mapema matatizo yao kwa kutuzitumia vizuri akili zao, ili waweze kuishi kwa furaha maishani mwao.

Mathayo 10: 16 – 23.

Luka 22: 31 – 34.

Matendo ya mitume 21: 27 – 36.

 

ENGLISH: YOU WILL DIG A CAVE.

An origin of this proverb looks at an excavation of a cave. This cave is dug by animals which have an ability to do so with an aim of making a hiding place for themselves from their enemies. It becomes a home for them.

Therefore, when these animals encounter with their enemies in a place that is outside of their cave, they even try to dig the cave in a hurry, so that they can find a hiding place from the eyes of their enemies. That is why their enemies tell them that, “you will dig a cave.”

This proverb is compared to a man who seeks ways to solve his problems until he finds them, in his life. This person solves problems by using his mind and patience without giving up. He can quickly get rid of them by making good use of his intellect, in his life.

This man resembles the animal that dag a cave to hide from the eyes of its enemies, because he also uses his mind wisely enough to find solutions to his problems in life. He teaches his people on how to wisely use their minds in solving their problems. That is why he tells them that, “You will dig a cave.”

This proverb teaches people on how to learn ways of solving their problems early by making good use of their minds, so that they can live happily in their lives.

Matthew 10: 16-23.

Luke 22: 31-34.

Acts 21: 27 – 36.

Ulusumo lunulo, luhoyelile higulya ya bhukuleji bho b’ub’ele. Ub’ub’ele bhunubho bhuli bhusiga ub’o bhuli b’udimu ugub’utula. Gashinaga lulu, ulu ub’ucha itula lya b’ub’ele managa igiki ob’uchaga nimo ndimu gete.

Ulidakilwa ub’ize ng’wiyumilija noyi kunguno ulu udiyumilijije mumho ugub’uleka mumasunga gabho ub’ub’ele bhunubho. Hunagwene abhanhu bhagikomelejaga “gulikulila lya b’ub’ele.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ob’uchaga nimo ndimu ogogusola makanza malimu ugugumala, umubhutumami bhokwe. Umunhu ng’wunuyo, agagutumama unimo gokwe gunuyo bho wiyumilija bhutale, kunguno ya bhudamu bhogo. Uweyi agigulambijaga gujugutumama mpaka ogumala kunguno ya wiyumilija bhokwe bhunubho, umubhutumami bhokwe.

Umunhu ng’wunuyo, agikolaga nu ntuji o b’ub’ele uyo agatumilila makanza malihu ugugumala unimo gunuyo, kunguno nu weyi agatumamaga nimo ndimu bho makanza malihu ugugumala. Uweyi agabhalanjaga bhiye inzila ja guitumama imilimo imidamu yiniyo, mpaga bhayimala chiza. Hunagwene agabhawilaga giki bhikomeje “gulikula lya b’ub’ele.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwiyumilija gutumama milimo yabho bho guyideb’a na guidilila chiza mpaga bhayimale, kugiki bhadule gupandika matwajo mingi, umubhutumami bhobho.

Luka 15: 12 – 20.

Luka 14: 28 – 32.

 

KISWAHILI: KUTAYARISHA KUPURA UWELE.

Methali hiyo, huongelea juu ya utayarishaji wa kupura uwele. Uwele huo ni mtama ambayo ni mgumu kuupura. Kumbe basi, ukianza upuraji wa uwele elewa kwamba umeanza kazi ngumu kweli.

Unatakiwa uwe mvumilivu sana kwa sababu usipovumilia utauacha uwele huo kwenye makapi yake. Ndiyo maana watu huhimizana juu ya, “kuyarayisha kupura uwele.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ameanzisha kazi ngumu  inayochukua muda mrefu kuimaliza, katika utendaji wake. Mtu huyo, huitekeleza kazi yake hiyo, kwa uvumilivu mkubwa, kwa sababu ya ugumu wake. Yeye hujibidisha kuitekeleza kazi hiyo mpaga kuimaliza kwa sababu ya uvumilivu wake huo, katika kazi yake.

Mtu huyo, hufanana na mpuraji wa uwele aliyetumia muda mrefu kuimaliza kazi yake hiyo, kwa sababu naye hufanya kazi ngumu ichukuayo muda mrefu kuimaliza. Yeye huwafundisha wenzake namna ya kuzitekeleza kazi hizo ngumu mpaka kuzimaliza vizuri. Ndiyo maana huwaambia kwamba wajibidishe, “kutayarisha kupura uwele.”

Methali hiyo, hufundisha watu juu ya kuvumilia katika kuzitekeleza kazi zao kwa kuzielewa na kuzijali vizuri mpaka kuzimaliza, ili waweze kupata mafanikio mengi zaidi, katika utendaji wao wa kazi.

Luka 15: 12 – 20.

Luka 14: 28 – 32.

 

ENGLISH: TO PREPARE TO BEAT SORGHUM.

This proverb speaks of preparation of beating sorghum in order to remove them from their chaffs. Sorghum is a kind of millet which is hard to beat enough to separate it from its chaffs. However, when you start beating it, realize that you have begun to do real a hard work.

You have to be very patient because if you do not, you will leave that sorghum in its chaffs. That is why people tell each other that you have, “to prepare to beat sorghum.”

This proverb is equated to a man who has started a difficult task that takes a long time to complete, in his performance. Such person does his task, with great patience, because of his difficulty. He works hard to finish his works because of his perseverance, in his work.

This man is like the one a did a hard work of removing sorghum from chaffs by beating them for a long time in finishing his work, because he also does a lot of hard works that take a long time to finish. He teaches his fellows on how to carry out these difficult tasks until they complete them well. That is why he tells them to work hard by saying that they have, “to prepare to beat sorghum.”

This proverb instills in people an idea on having perseverance in carrying out their tasks by understanding them and taking good care of them until they finished them, so that they can find more success, in their works.

Luke 15: 12-20.

Luke 14: 28-32.