Imbuki ya lusumo lunulo, ilolile ndimu iyo igitanagwa nguku. Inguku ili ndimu iyo ilinhenaguji ya migunda ya bhanhu kunguno yigalwaga jiliwa jabho. Gigo lulu, ili kunguno yiniyo iyoyi igikalaga yulingwa na bhanhu bhenabho bhuli makanza kugiki bhayib’ulage. Kuyinilo lulu, igab’izaga jidamu inguku yiniyo ugwikala ili mhanga mpaga nose yuganamhala. Hunagwene abhanhu bhagayombaga giki, “ulu wib’ona nguku yanamhala managa yiliga masonga mingi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo wikala shigu nyingi umusi mpaga nose uganamhala. Umunhu ng’wunuo, ob’itilila midimu mingi umuwikaji bhokwe kunguno gufuma gubyalwa gokwe mpaga nose ugakula na gunamhala agabizaga ob’itila mingi imidimu iyaha welelo henaha. Uweyi ogab’itila makoye mingi aya ogamala na ayo ogiyumilija duhu, umukakilila kakwe.

Umunhu ng’wunuyo, agikolaga ni nguku iyo iliga masonga mingi mpaga nose yuganamhala, kunguno nuweyi ogab’itila makoye mingi, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ulu wib’ona nguku yanamhala managa yiliga masonga mingi.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwiyambilija chiza ugugamala amakoye gabho, kugiki bhadule gwikala mhola mpaga ukubhukuji bhobho, umuwikaji bhobho.

Mwanzo 25:7-11.

Mwanzo 34: 27 – 29.

 Ayubu 42:16 – 17.

Mwanzo 24:1.

Mwanzo 7:1-4.

KISWAHILI: UKIMWONA NYANI AMEZEEKA ELEWA KAKWEPA MISHALE MINGI.

Chanzo cha methali hiyo, chaangalia mnyama anayeitwa Nyani. Nyani ni mnyama ambaye ni mharibifu wa mashamba ya watu kwa kula mazao yao. Hivyo ni kwa sababu hiyo, mnyama huyo huwa anawindwa na watu hao kila wakati ili wamuue. Kwa hiyo basi, huwa ni vigumu kwa nyani huyo kuwa mzima mpaga kuzeeka. Ndiyo maana watu husema kwamba, “ukumwona nyani amezeeka elewa kakwepa mishale mingi.”

Methali hiyo, hulinganishwa kwa mtu yule aliyeishi miaka mingi duniani mpaka akafikia umri wa uzee. Mtu huyo, huwa amepitia magumu mengi maishani mwake kwa sababu kutokea kuzaliwa kwake hadi kukua na kuufikia uzee, ni muda mrefu wa kukumbana na shida nyingi. Yeye huwa ameyatatua matatizo mengi na pia kuyavulimilia mengi, katika maisha yake.

Mtu huyo, hufanana na yule nyani aliyekwepa mishale mingi mpaka akafikia umri wa uzee, kwa sababu naye ameyapitia matatizo mengi, maishani mwake. Ndiyo maana watu humwambia kwamba, “ukumwona nyani amezeeka elewa kakwepa mishale mingi.”

Methali hiyo, hufundisha watu juu ya kusaidiana vizuri katika kuyatatua matatizo yao, ili waweze kuishi salama mpaga waufikie umri wao wa uzee, maishani mwao.

Mwanzo 25:7-11.

Mwanzo 34: 27 – 29.

 Ayubu 42:16 – 17.

ENGLISH: IF YOU SEE AN OLD MONKEY UNDERSTAND HE ESCAPED MANY ARROWS.

This proverb looks at an animal which is called Monkey. Monkeys are animals which destroy people’s farms by eating their produce. That is why they are always hunted by people who want to kill them. Therefore, it is difficult for them to reach old age. That is why people say that, “if you see an old monkey understand he escaped many arrows.”

This proverb is equated to a man who lived many years on earth until he reached old age. This person, has experienced many hardships in his life because from birth to adulthood, is a long way to go. He has solved many problems and also endured many of them, in his life.

This man is like the monkey that avoided many arrows until he reached old age, because he too has gone through many hardships, in his life. That is why people say to him that, “if you see an old monkey understand he escaped many arrows.”

This proverb teaches people on how to help each other better in solving their problems, so that they can live safely until they reach their old age, in their lifetime.

Genesis 25: 7-11

Genesis 34: 27-29.

 Job 42: 16-17.

Ulusumo lunulo, lulolile ndimu iyo igitanagwa mh’uge. Imh’uge yiniyo ili na matu gimilile ayo gagabhizaga gagandya ugugabhona umunhu uyo alikutongi yago. Hunagwene abhanhu bhagayombaga giki, “ulu ub’ona gutu gwa mh’uge managa imh’uge iliho ukunuma.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhambilijaga abhiye ugugamala wangu amakoye gabho, umukikalille kakwe. Umunhu ng’wunuyo, agatumilaga nzila ndogu ija gubhahugula abhanhu bhakwe ijo jigabhalumanyaga kihamo umubhutumami bhokwe mpaka bhagadebha amakoye gabho na gugamala wangu, umuwikaji bhobho.

Uweyi agadulaga ugubhambilija chiza abhanhu bhakwe umumakoye gabho kunguno ya bhutogwa ubho alinabho ukubhiye bhenabho. Hunagwene abhanhu agabhahugulaga bho gubhawila giki, “ulu ub’ona gutu gwa mh’uge managa imh’uge iliho ukunuma.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhutogwa bho gwiyambilija chiza ugugamala wangu amakoye gabho kugiki bhadule gwilang’hana chiza, umuwikaji bhobho.

Mathayo 3: 11-17.

Mathayo 21:1-3.

Yohana 1:15-16.

Yohana 1: 29-34.

KISWAHILI: UKIONA SIKIO LA MBWA MWITU FAHAMU MBWA MWITU YUKO NYUMA.

Methali hiyo, huangalia mnyama anayeitwa mbwa mwitu. Mbwa mwitu huyo ana masikio yaliyosimama kiasi kwamba anapotembea yenyewe huwa ni ya kwanza kwa mtu kuyaona. Ndiyo maana watu husema kwamba, “ukiona sikio la mbwa mwitu fahamu mbwa mwitu yuko nyuma.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwasaidia wenzake kutatua matatizo yao kwa haraka, katika maisha yake. Mtu huyo, hutumia njia rahisi za kuwashitua wenzake hao ambazo huwawezesha kuyaelewa matatizo yao na kuyatatua kwa haraka, maishani mwao.

Mtu huyo, huweza kuwasaidia vizuri watu wake katika kuyatatua matatizo yao, na kuyamaliza kwa haraka kwa sababu ya upendo alio nayo kwa watu wake hao. Ndiyo huwa ana washitua kwa kuwaambia kwamba, “ukiona sikio la mbwa mwitu fahamu mbwa mwitu yuko nyuma.”

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kusaidiana vizuri katika kuyatatua matatizo yao kwa haraka, ili waweze kulindana vizuri, maishani mwao.

Mathayo 3: 11-17.

Mathayo 21:1-3.

Yohana 1:15-16.

Yohana 1: 29-34.

ENGLISH: IF YOU SEE A WOLF’S EAR, KNOW THE WOLF IS IN THE BACK.

This proverb looks at an animal which is called wolf. This wolf has standing forward ears that when it walks they become the first to appear to a  person. That is why people say, “If you see a wolf’s ear, know that the wolf is in the back.”

This proverb is compared to a man who helps his contemporaries to solve their problems quickly, in his life. This person, in turn, uses simple methods to shock his fellows, for enabling them to understand their problems enough to solve them quickly, in their lives.

This person is capable of helping his people to solve their problems, enough to get rid of them quickly because of the love he has for them. Yes, he is shocked when he tells them, “If you see a wolf’s ear, know that the wolf is in the back.”

This proverb instills in people an idea on how to love each other better enough to help one another in solving their problems quickly, so that they can better protect each other, in their lives.

Matthew 3: 11-17.

Matthew 21: 1-3.

John 1: 15-16.

John 1: 29-34.

Olihoyi namhala umo na kana kakwe uyo odimaga ng’ome.  Umubhudimi bhokwe bhunubho, lushigu lumo ng’ombe igabyala wandya guitula bho guyihadikija guja kaya. Ing’ombe yiniyo, igalema ugutongela uguja ikaya bho gunuka kunuma ung’wana oyo. Nose akanigini kung’wila, “b’ab’ba kabhuchage akana kayo utongele guja kaya uninago agugulondeja duhu ahanuma.”

Unamhala ng’wunuyo, aho okab’ucha akana kayo utongela uguja ikaya, uninago agalondeja ahanuma mpaga bhushika kaya chiza. Abhanhu bhudeb’a igiki unamhala ng’unuyo olangagwa na kanigini kakwe kenako. Hunagwene akanigiki kenako kagitanwa giki, “jilanga b’aduma.”

Akahayile kenako, kagalenganijiyagwa kuli munhu wilika idoo uyo agayombaga mihayo ya nyatale, umukikalile kakwe. Umunhu ng’unuyo, nulu agisanja na bhanhu bhatale bhagumanishogeja nang’hwe nyatale chiza duhu. Uweyi agabhambilijaga abhanhu bhenabho nulu gufuma bhulamuji bho ng’hana, umuwikaji bhobho.

Umunhu ng’wunuyo, agikolaga na kanigini ako kagananga unamhala ogo ugwichala kaya ing’ombe nu ng’wana oyo, kunguno nuweyi agabhambilijaga abhatale ugufunya ubhulamuji ubho ng’hana, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “jilanga b’aduma.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na widohya bho gwiyambilija gutumama milimo yabho chiza na kihamo, kugiki bhadule kujib’eja chiza ikaya jabho, umuwikaji bhobho.

Kutoka 19: 7-10.

Mathayo 5: 19.

Luka 2: 41 – 52.

 

KISWAHILI: MFUNDISHA WAKUBWA.

Alikuwepo mzee mmoja na mtoto wake aliyekuwa akichunga ng’ombe.  Siku moja ng’ome mmoja alizaa, katika uchungaji wake huo, akaanza kumsuaga ili aende nyumbani. Ng’ombe huyo, alitakaa kutangulia kwenda nyumbani kwa kuamuacha nyumba mtoto wake.  Mwishowe yule mtoto akamwambia, “baba mbebe mtoto wake utangulie kwenda nyumbani yule mama yake atakufuata tu kwa nyuma.”

Mzee yule, alipombeba mtoto wa yule ng’ombe mama yake alifuata kwenda nyumbani mpaka wakafika vizuri. Watu wakaelewa kwamba yule mzee amefundishwa na mtoto wake huyo kumpeleka nyumbani yule ng’ombe. Ndiyo maana walimuita yule mtoto kuwa ni “mfundisha wakubwa.”

Msemo huo, hulinganishwa kwa mtu yule aliyeko kwenye lika la ujana aongeaye maneno ya kikubwa, katika maisha yake. Mtu huyo, hata akichangamana na watu wakubwa, watakuwa wakijibizana naye kikubwa vizuri. Yeye huwasaidia watu hao hata kutoa maamuzi ya kweli, maishani mwake.

Mtu huyo, hufanana na yule mtoto aliyemfundisha mzee wake kumpeleka mpaka nyumbani ng’ombe aliyezaa, kwa sababu naye huwasaidia watu wakubwa katika kutoa maamuzi ya kweli, katika maisha yake. Ndiyo maana watu huwa wanamuita mtoto huyo kuwa ni “mfundisha wakubwa.”

Msemo huo, hufundisha watu juu ya kuwa na unyenyekevu wa kusaidiana katika kuyatekeleza vizuri na kwa pamoja majukumu yao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Kutoka 19: 7-10.

Mathayo 5: 19.

Luka 2: 41 – 52.

ENGLISH: THE ONE WHO TEACHES THE GREAT ONES.

There was an old man with his son who was taking care of cattle. One day one of the cows gave birth, and in his pasture. He began to take the cow home. The cow, however, refused to go home first by leaving behind her calf. Finally the child said to him, “Father, carry her calf first and go home the mother will just follow you in the back.”

The old man carried the calf and its mother followed him to his home until they arrived safely. People understood that the old man had been taught by his son to take the cow home. That is why they called that child “the one who teaches the great ones.”

This saying is compared to a young man who speaks important words in his life. He even associates with the older ones by talking with them because of his useful ideas in his mind. He helps those people in making good decisions in life.

This young man is like the child who taught his father on how to take the cow home, because he also helps adults in making good decisions, in his life. That is why people often call that child “the one who teaches the great ones.”

This saying teaches people on how to be humble enough to help each other in fulfilling their responsibilities in their communities, so that they can quickly develop their families, in their lives.

Exodus 19: 7-10.

Matthew 5:19.

 

 

 

 

 

 

Akahayile kenako, kalolile b’uyungi b’o mashokelelwa ukubhasimbi b’a ng’ana. Abhasimbi bha ng’ana bhenabho bhagasolaga salu ijo jayungwana bhichabho bhusola moi ing’ana, bhandya gujisholela ugujiyunga hangi. Giko lulu, igabhizaga jilambu ugupandika abhoyi ing’ana moi, kunguno jasolwa na bhichabho. Hunagwene abhanhu bhagabhawilaga giki bhaginojaga sagala bho “guyunga mashokelelwa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agashokelaga guyomba mihayo iyo imanyikile ukubhanhu, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga uyomba imihayo b’o gumana uishokela kunguno ya bhudizu bhokwe ubho yuyideb’u imihayo iyo igikalaga imanyikile ukubhanhu. Uweyi aginojaza sagala umubhulomeji bhokwe bhunubho, kunguno ya bhoshokeji bho guyomba imihayo iyo imanyikile ukubhanhu, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga na bhasimbi b’a ng’ana abho bhashokelaga guyunga salu umo jasolwa ing’ana na bhichabho, kunguno nuweyi agashokelaga guyomba mihayo iyo imanyikile ukubhanhu, umukikalile kakwe. Hunagwene abhanhu  bhagang’wilaga giki aginojaga bho ‘guyunga mashokelelwa /mahehelwa.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gujimija makanza gabho bho gushokela guyomba mihayo iyo imanyikile ukubhichabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Marko 15: 1 – 5.

Yohane 9: 24 – 28.

KISWAHILI: KUCHEKECHA MARUDIO.

Msemo huo, huangalia uchekechaji wa marudio ya mchanga uliochekechwa kwa wachimbaji wa madini. Wachimbaji hao wa madini, huchukua mchanga uliochekeshwa na watu waliochukua madini kutoka humo, na kuanza kuuchekecha tena. Hivyo basi, huwa ni vigumu kwao kupata madini kutoka kwenye mchanga huo. Ndiyo maana watu huuita upotezaji huo wa muda kuwa ni “kuchekecha marudio.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huongea maneno yanayofahamika kwa watu, katika maisha yake. Mtu huyo, huwa anaongea maneno kwa kuyarudia kwa sababu ya ugumu wake wa kuyaelewa yale yanayofahamika kwa watu. Yeye hujichosha bure kwa kurudia kukisema mara nyingi kile kinachofahamika kwa watu, maishani mwake.

Mtu huyo hufanana na wale wachimbaji wa madini waliochekecha marudio ya mchanga, kwa sababu naye hurudio kuongea maneno yanayofahamika kwa watu, katika maisha yake. Ndiyo maana watu humwambia kwamba yeye hujichosha bure kwa “kuchekecha marudio.”

Msemo huo, hufundisha watu juu ya kuacha kupoteza muda wao kwa kurudia kuogea neno ambalo linafahamika kwa wenzao, ili waweze kuzilea vizuri familia zao, maishani mwao.

Marko 15: 1 – 5.

Yohane 9: 24 – 28.

ENGLISH: TO SIFT THE REITERATION.

This saying looks at the comical repetition of sand that has been dug by miners. These miners, in turn, take such sand and begin to process it again. As a result, it becomes difficult for them to extract minerals from that sand. That is why people call this waste of time as “to sift the reiteration.”

This saying is compared to the person who speaks words that are familiar to people, in his life. Such person often repeats words while speaking because of his or her difficulty in understanding on what is known to the people. He wears himself out in vain by repeatedly saying what is known to the people, in his life.

This man is like the miners who sifted the repetition of the sand, because he also returns to speak words that are familiar to people, in his life. That is why people tell him that he gets tired “to sift the reiteration.”

The saying imparts in people a clue on how to stop wasting their time by repeating the word that is known to their people, so that they can better raise their families, in their lives.

Mark 15: 1-5.

John 9: 24-28.

Ugwib’ala ili gumhucha munhu kungongo. Abho bhagib’alagwa nono bhali bhanhu abho bhatali bhanigini. Abhenabho, bhagakongagwa na bhaninabho bho gub’uchiwa chene.

Kuyiniyo lulu, ulu munhu ntale wib’alwa igolechacha bhulemelwa bho guziminza hamo kunguno nulu ya sada. Aliyo lulu, ulu munhu ntale uyo alimhola, uyomba chene mumho wib’engelejiyagwa bho gulenganijiwa na ng’wana. Hungwene umunhu ng’wunuyo agayombaga giki, “ugunib’ala kungongo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agahub’ilagwa na bhiye wiyangula gujumala shili, umuwikaji bhokwe. Umunhu ng’wunuyo, agakolaga mpaga oja gujulipa shili ukubhanbu ab’o bhanhub’ilaga, umukikalile kakwe. Uweyi agikalaga alemile ugugeng’wa inyahala, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo oliogeng’wa nyahala ukolwa, kunguno nuweyi agahub’ilagwa opelana mpaga wiyangula guja gujulipa shili. Hunagwene agayombaga giki, “ugunib’ala kungongo.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gub’akolwa abhichabho kugiki bhadule kujilang’hana chiza ikaya jabho, umuwikaji bhobho.

Mathayo 5: 43- 48.

Mathayo 5: 21 – 22.

Yohane 15: 9 – 10.

KISWAHILI: UTANIBEBA MGONGONI.

Kumbeba mgongoni ni kumwinua mtu ukiwa umemshikilia miguu yake mgongoni. Wanaobebwa kwa kawaida huwa ni watoto ambao hubembeleza kwa namna hiyo na mama zao.

Kwa hiyo, mtu mzima akibebwa mgongoni humaanisha kwamba hawezi kutembea kwa sababu mbalimbali zikiwemo zile za ugonjwa.  Lakini mtu mzima akisema hivyo, maana yake amehisi hali ya kudharaliwa kwa kulinganishwa na mtoto mdogo. Ndiyo maana husema kwa hasira kwamba, “utanibeba mgongoni.”

Msemo huo, hulinganishwa kwa mtu yule ambaye akikosewa hukasirika na kuamua kwenda kulipa kisasi kwa yule aliyemkosea, katika maisha yake.  Mtu huyo, hukasilika sana mpaka anafikia hatua ya kwenda kulipiza kisasi kwa yule aliyemkosea hata kama lile kosa lilitokea kwa bahati mbaya. Yeye huwa hataki kudharauliwa, maishani mwake.

Mtu huyo, hufanana na yule aliyefananishwa na mtoto mdogo agakasilika sana, kwa sababu naye akikosewa hukasilika mpaka kufikia hatua ya kuamua kwenda kulipa kisasi kwa yule aliyemkosea, katika maisha yake. Ndiyo maana yeye husema kwa hasira kwamba, “utanibeba mgongoni.”

Msemo huo hufundisha watu juu ya kuachana na tabia ya kuwachukia wenzao, ili waweze kuzilinda vizuri familia zao, maishani mwao.

Mathayo 5: 43- 48.

Mathayo 5: 21 – 22.

Yohane 15: 9 – 10.

ENGLISH: YOU WILL CARRY ME ON YOUR BACK.

Carrying somebody on the back is to lift the person with his legs on it. The people who are carried by their mothers are usually children who cuddle in this way with their mothers.

Thus, carrying an adult on the back means that he or she cannot walk for a variety of reasons, including illness. But when an adult says so, it means he or she has felt humiliated compared to a younger child. That is why they angrily say that “you will carry you on my back.”

This saying is compared to the person who when offended, gets angry and decides to take revenge on the person who wronged him, in his life. This person is so angry that he goes to the point of retaliating against the person who wronged him, even though the offense was accidental. He does not want to be despised, in his life.

This person resembles to the one who was compared to the little child, became very angry, because when he was wronged he also became angry until he decided to go and take revenge on the person who wronged him, in his life. That is why he angrily says that “you will carry me on my back.”

This saying imparts in people an idea on how to stop the habit of hating others, so that they can better protect their families, in their lives.

Matthew 5: 43-48.

Matthew 5: 21-22.

John 15: 9-10.