Imbuki ya lusumo lunulo, ilolile mimbi. Imimbi bhuli bhusiga ubho wegelaga guhola ubho bhugikolaga na bhuchilu bho ng’wa munhu nheb’e. Ub’usiga bhunubho bhugahayiyaga giki bhutungilile ginhu umugati yabho ijo jigafumaga hanze ulu bhuhola. Hunagwene abhanhu bhagayombaga giki, “b’ubhilu bhuli mimbi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali ng’wilika lya b’uyanda nulu lya waniki uyo ojililaga gubhiza munhu ntale, umukikalile kakwe. Igayombagwa bhuchilu bhuli mimbi kunguno ulu bhuhola ub’uchilu bho ng’wa munhu ng’wunuyo, bhongeja gwinha makoye matale, ukubhiye. Uweyi agadumaga ugwikala chiza na abhanhu kunguno ya nhungwa jakwe gubhiza jab’ub’i, umukikalile kakwe.

Umunhu ng’winuyo, agikolaga ni mimbi ja bhusiga ijojigaholaga wigela bhusiga, kunguno nuweyi agikalaga atungilile bhuchilu umumiganiko gakwe, ubho bhugahola gafuma moyi makoye matale, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “b’uchilu b’uli mimbi.”

Ulusumo lunulo, lolanga bhabyaji higulya ya gubhalela chiza abhana bhabho haho bhatali bhadoo, kugiki bhadule gukula bhali na nhungwa jawiza ija gubhambilija ugwikala chiza na bhichabho, umubhulamu bhobho.

Mithali 1:8-19.

Mithali 2:1-16.

Mithali 2: 21-35.

 

KISWAHILI: UKOROFI UNAELEKEA KUTOA MASUKE.

Chanzo cha methali hiyo, huangalia ukaribu wa mmea kutoa masuke. Ukaribu huo wa kutoa masuke hayo ni hatua ya mtama ulifunga kitu juu ambacho huwa kinaonekana baada ya mtama huo kuchanua masuke. Hatua hiyo hufananishwa na ukorofi wa mtu fulani unaolekea kutenda jambo fulani. Ndiyo maana watu huuita, “ukorofi unaelekea kutoa masuke.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye yuko kwenye lika la ujana anayeelekea kufikia umri wa utu uzima, katika maisha yake. Hatua hiyo huitwa ukorofi unaelekea kutoa masuke kwa sababu ya ubaya unaongezeka ndani ya mtu huyo ambao huleta matatizo makubwa akifikia utu uzima. Mtu huyo, hushindwa kuishi vizuri na wenzake kwa sababu ya tabia yake hiyo kuzidi kuwa mbaya zaidi, maishani mwake.

Mtu huyo, hufananishwa na mtama ulikaribia kutoa masuke, kwa sababu naye huyo kijana huwa anafikiria maovu ndani ya mawazo yake, ambayo huleta matatizo makubwa anapoufikia umri wa utu uzima, katika maisha yake. Ndiyo maana watu humuita, “ukorofi unaelekea kutoa masuke.”

Methali hiyo, hufundisha wazazi juu ya kuwalea vyema watoto wao, ili waweze kukua wakiwa na tabia njema ya kuwasaidia kuishi vizuri na wenzao, maishani mwao.

Mithali 1:8-19.

Mithali 2:1-16.

Mithali 2: 21-35.

 

 

ENGLISH: CRUELTY TENDS TO GIVE BIRTH.

The foundation of this proverb looks at the proximity of the plant to the stalks. This nearness to the sorghum flower is the action of the sorghum which is closed on something that is usually visible after the sorghum flower has germinated the sorghum. This action is likened to the cruelty of a person who is inclined to do something. That is why people call it, “cruelty tends to give birth.”

This proverb is equated to a man who is in his late teens or early 20’s. This person has the so-called cruelty that tends to give birth because of increasing evil thoughts within him that cause serious problems in adulthood. He in turn, is unable to get along with his fellows because of his behavior, which only makes matters worse.

This man is like a sorghum flower that is about to give birth, because this young man also thinks evil in his mind, which causes great problems when he reaches adulthood, in his life. That is why people call it that “cruelty tends to give birth.”

This proverb teaches parents on how to raise well their children, so that they can grow up with good habits enough to help them in living well with their people, in their lives.

Proverbs 1: 8-19.

Proverbs 2: 1-16.

Proverbs 2: 21-35.

 

Ugwigwa shib’i yolechije bhulomelwa bho mhayo bho ng’wa munhu uyo nanghwe agajaga ugabhalomela bhangi umuyo gunuyo. Aliyo lulu agaguyomba heke numho gulili. Abho bhagumanile chiza umhayo gunuyo kukila uweyi, hunabhene abho bhagang’wila giki, “wigwa shib’i, kunguno gudichene umo alibhalomelela abhanhu. Uweyi agabhalemba bho gugugalucha heke umhayo gunuyo.

 Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agalamelagwa mihayo chiza uyigalucha bho guyomba bhulomolomo, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga uyomba bhulomolomo bho guyigalucha imihayo iyo agawilagwa nabhiye. Uweyi agakanilijiyagwa nabhiye abho bhabhumanile ubhunhana bho mihayo yiniyo iyo agayigaluchaga bho gubhalemba abhanhu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agiyigwa shib’i imihayo iyo olomelagwa na bhiye, ugabhalomela heke abhanhu, kunguyo nuweyi agawilagwa mihayo ya nhana uyigalucha bho guyomba bhulomolomo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “wigwa shib’i.”

Akahayile kenako, kalanga bhanhu higulya ya guleka guyigalucha bho bhulomolomo imihayo iyo bhagawilagwa na bhichabho, bho gubhuyomba ubhung’hana bhoyo, kugiki bhadule gujibheja chiza ikaya jabho.

Mithali 26:28.

Mithali 17:4.

Mithali 12:18-22.

 

KISWAHILI: ULISIKIA VIBAYA.

Kusikia vibaya huangalia ulimuliwaji wa neno wa mtu yule ambaye naye alienda kuwasimulia wengine neno hilo. Lakini aliwasimulia vibaya tofauti na ukweli wake. Wale wanaoufahamu ukweli wa neno hilo, ndio waliomwambia kwamba, “ulisikia vibaya,” kwa sababu neno hilo haliko kama alivyowasimilia yeye. Yeye aliwadanganya watu kwa kuligeuza neno hilo likawa kinyume chake.

Msemo huo, hulinganishwa kwa mtu yule ambaye husimuliwa neno vizuri, agakaligeuza kwa uongo, katika maisha yake. Mtu huyo, huwa anaongea uongo kwa kuyageuza maneno anayoambiwa na wenzake kwa kusema uongo. Yeye huumbuliwa maishani mwake na wale wanaoufahamu ukweli wa maneno hayo, kwa kuusema wazi ukweli huo kama ulivyo.

Mtu huyo, hufanana na yule aliyesikia vibaya maneno aliyosimuliwa na wenzake ambayo aliyasimulia tofauti kwa watu, kwa sababu naye huyageuza kwa kusema uongo maneno aliyosimuliwa vizuri na wenzake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “ulisikia vibaya.”

Msemo huo, hufundisha watu juu ya kuacha kuyageuza kwa kusema uongo maneno wanayoambiwa na wenzao, kwa kuufikisha vizuri kwa wenzao ukweli wa maneno hayo, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mithali 26:28.

Mithali 17:4.

Mithali 12:18-22.

ENGLISH: YOU HEARD WRONGLY.

Hearing improperly observes the utterance of word of the person who also went to share it with others. But he misrepresented them contrary to his truth. Those who knew the truth of that word were the ones who said to him, “You have heard wrongly,” because the word is not as he spoke to them. He deceived the people by turning the word into the opposite.

This saying is compared to the person who is properly told the word, and turns it into a lie, in his life. Such person, in effect, is lying by distorting the words which were spoken by his contemporaries. The truth is revealed in his life by those who know it by clearly stating that truth as it is.

This person resembles the one who misunderstood the words which were spoken by his nobles which he narrated differently to others, because he also distorts the truth by changing the words which were narrated by his contemporaries, in his life. That is why people say to him, “you have wrongly.”

The saying teaches people on how to stop distorting the truth which they are told by their fellows, by properly conveying to others chuch truth of those words, so that they can better develop their families, in their lives.

Proverbs 26:28.

Proverbs 17: 4.

Proverbs 12: 18-22.

Imbuki ya lusumo lunulo, ihoyelile higulya ya Lundu. Ilundu lililikubhi ilo ligalandalaga giti malando iki ligazwaga  mumab’uga. Ulu giki munhu ub’ita moyi akomile gugwashiwa  umumagulu gakwe nulu gugwishiwa hasi, kunguno ya witunganye bholyo. Hunagwene abhanhu bhagayombaga giki, “bhuchoji bho lundu mu mab’uga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agikalaga uchola mihayo mu makaya ga bhanhu, umukikalile kakwe. Umunhu ng’wunuyo, agingaga aha kaya yake oja alichola mihayo bho gwingila umukaya ja bhiye na gubhalisanya abhiye bhenabho, kunguno ya wikobya bhokwe bhunubho. Uweyi agidumaga na bhazenganwa bhakwe kunguno ya b’uchoji bho mihayo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, akikolaga ni lundu iki nayo igabhagwasanyaga abhanhu, kunguno nuweyi agacholaga mihayo bho gwingila mukaya ja bhanhu na gubhalisanya, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, alina “bhuchoji bho lundu mu mab’uga.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja guchola mihayo ya gulisanya bhanhu, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Luka 22: 3-6.

Mithali 21: 28-29.

 

KISHAHILI: UTAFUTAJI WA JAMII YA MALAMBO MBUBANI.

Chanzo cha methali hiyo, chaongelea juu ya Lundu ambayo majani ya jamii ya malando ya mbugani. Jamii hiyo ya malambo ni mboga ambayo huota kwenye mbuga. Mtu akipita humo yaweza kumfunga kwenye miguu yake hata kumwangusha chini, kwa sababu ya kufungamana kwake. Ndiyo maana watu huyaita kwamba ni, “utafutaji wa jamii ya malando mbugani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hutafuta maneno ya ugonvi kwenye familia za watu, katika maisha yake. Mtu huyo, hutoka kwenye familia yake na kwenda kutafuta maneno hayo kwa kuingia kwenye familia za wenzake na kuwagombanisha kwa sababu ya ukolofi wake huo. Yeye hukosana na wenzake kwa sababu ya utafutaji wake huo wa maneno ya kugombanisha watu, maishani mwake.

Mtu huyo, hufanana na jamii hiyo ya malando yanayofunga miguu ya watu, kwa sababu naye hutafuta maneno ya kugombanishwa watu, katika maisha yake. Ndiyo maana watu humwambia kwamba ana “utafutaji wa jamii ya malando mbugani.”

Methali hiyo, hufundisha watu juu ya kuachana na tabia za kutafuta maneno ya kuchonganisha watu, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Luka 22: 3-6.

Mithali 21: 28-29.

 

 

ENGLISH: THE SEARCH FOR THE POTATO LEAVES COMMUNITY IN THE PARK.

The foundation of the above proverb speaks of ‘Lundu’ which is a kind of potato leaves. This species is a vegetable that grows in parks. These leaves can bind feet of the person who passes through those parks to the point of pulling him/her down to the ground, because of their tightness. That is why people call it “the search for the potato leaves community in the park.”

This proverb is related to a man who seeks out violent words that disintegrate people’s families, in his life. This man leaves his family, by entering through various families of his fellows and arguing with them because of his cruelty. He continues losing his teammates because of his quest for controversial words, in his life.

This person, in effect, resembles that potato leave community that bound the feet of the person who passed in the parks, because he also seeks out words for quarreling with people, in his life. That is why people tell him that he has “the search for the potato leaves community in the park.”

This proverb instills in people a clue on stopping the habit of looking for words that do away with families of their fellows, so that they can live in peace with each other, in their lives.

Luke 22: 3-6.

Proverbs 21: 28-29.

Imbuki ya lusumo lunulo ilolile malub’i. Amalub’i jilinungu ijo jib’umbilwe na gulekwa duhu bho nduhu ugujitima. Giko lulu, ulub’iza b’aguji b’a nungu b’usanga jidatimile chiniko, ulu bhubhujiwa giki ali nungu ng’wajileka bhuli? Abhoyi bagushosaha giki ‘dasanga malub’i duhu jidinating’wa.’ Hunagwene bhagayombaga giki, “B’agashoka b’alub’i.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agatumama milimo yakwe bho nduhu uguimalija, umubhutumami bhokwe. Umunhu ng’wunuyo, agayigelejaga bhunagi imilimo iyo agayandyaga guitumama, umukikalile kakwe. Uweyi agikalaga ukoyiwa na nzala akaya yakwe, kunguno ya bhutumami bhokwe bhunubho ubho guigeleja bhunagi imilimo yakwe, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga na bhabhumbi ba malub’i, abho bhagabhumba nungu bhukija ugujitima, kunguno nuweyi agaigelejaga bhunagi imilimo yakwe, umutumami bhokwe bhunubho. Hunagwene abhanhu abho bhagayigaiwa imilimo yakwe, “b’agashoka b’alub’i.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuitumama imilimo yabho bho guishikilija chiza, kugiki bhadule gupandika sabho ja gubhambilija ujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 7:21-23.

Yohana 6: 60-71.

Mathayo 7: 24-29.

 

KISWAHILI: WALIRUDI PASIPO KUKAMILIKA.

Chanzo cha methali hiyo, chaangalia vyungu. Vyungu hivyo ni vile ambavyo vilivinyangwa na kuachwa tu bila kutiwa motoni. Hivyo wakija wanunuzi wa vyungu hivyo na kuvikuta havijatiwa motoni hivyo, wakiulizwa, kuwa ‘mbona vyungu mmeviacha?’ Wao watajibu kwa kusema kwamba, “havijakamiklishwa.” Ndiyo maana watu husema kwamba, “walirudi pasipo kukamilika.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hufanya kazi zake bila kuzikamilisha, katika utendaji wake wa kazi. Mtu huyo, huzianza kazi zake na kuziachia njiani kwa kuzitelekeza, katika maisha yake. Yeye husumbuliwa mara kwa mara na tatizo la kukosa chakula katika familia yake, kwa sababu ya utendaji wake huo wa kufanya kazi nusu bila kuzimaliza, maishani mwake.

Mtu huyo hufanana na wale wafinyanzi wa vyungu waliofinyangwa tu na kuviachwa bila kuvitia motoni, kwa sababu naye hufanya kazi bila kuzikamilisha katika utendaji wake wa kazi. Ndiyo maana watu waliohitaji kazi hizo, “walirudi pasipo kukamilika.”

Methali hiyo, hufundisha watu juu ya kuyatekeleza kwa ukamilifu majukumu yao wanayoaanzisha, ili waweze kupata mafanikio ya mali za kuwasaidia katika kuziendeleza vizuri familia, maishani mwao.

Mathayo 7:21-23.

Yohana 6: 60-71.

Mathayo 7: 24-29.

ENGLISH: THEY RETURNED INCOMPLETE.

The source of the overhead proverb looks at the pots. The pots are the ones that were made and left  without burning them. So when the buyers of the pots came found that they have not been burned returned home without them. They were asked that, ‘why did you leave the pots?’ They answered answer by saying, “They are not finished.” That is why people say that “they returned incomplete.”

This proverb is compared to a person who does his duties without completing them, in his life. He begins doing his work but he leaves it by abandoning it, in his life. He is constantly overwhelmed by famine in his family, because of his half-life performance in doing his works.

This man resembles to those potters who did not burn their pots after making them, because he also does not finish his works which he starts in his life. That is why those who needed such service “they returned incomplete.”

This proverb teaches people how to fully carry out the responsibilities they set up, so that they can have the financial success enough to develop their families, in their lives.

Matthew 7: 21-23.

John 6: 60-71.

Matthew 7: 24-29.

Ishingilima guli nigo ndito go likujo ili ligenhagwa na bhupandiki bho ng’wa munhu. Olihoyi munhu uyo oli msabhi o jikolo aha ng’wakwe. Umunhu ng’wunuyo, oliokumuka nguno ya bhupandiki bhokwe bhunubho, ubho sabho ningi ijo olinajo, umuwikaji bhokwe.

Ubhusabhi bhokwe bhunubho, bholenganijiyagwa na ng’hanjo iyo ili ndito uguizwala. Hunagwene abhanhu bhang’wilaga giki, “shingilima yeniyo ili ng’hanjo ndito.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agigulambijaga kutumama milimo yakwe chiza mpaga opandika sabho ningi, umukikalile kakwe. Umunhu ng’wunuyo, agalimaga migunda mitale iyo yigampandikilaga sabho ja gudula gung’wambilija, umuwikaji bhokwe. Uweyi apandikaga ikujo ukubhanhu kunguno ya bhupandiki bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu nsabhi uyo jigang’wenhela ikujo ukubhanhu isabho jakwe, kunguno nu weyi agigulambijaga gutumama milimo yakwe chiza mpaga opandika sabho ijo jigang’wenhelaga ikujo ubhabhanhu bhakwe. Hunagwene abhanhu bhagang’wilaga giki, “shingilima yeniyo ili ng’hanjo ndito.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza, kugiki bhadule gupandika sabho ja gubhambilija chiza, umuwikaji bhobho.

Waroma 12: 11.

Mithali 28: 19-20.

Mithali 31: 10-21.

 

KISWAHILI: HESHIMA HIYO NI KANZU NZITO.

Heshima ni mzigo wa kuheshimiwa na watu inayotokana na mafanikio yake mtu huyo. Alikuwepo mtu mmoja aliyekuwa tajiri wa vitu vingi. Mtu huyo, alisifika sana kwa sababu ya mafanikio yake hayo ya mali, katika maisha yake.

Utajiri wake huo, ulifananishwa na kanzu nzito ambayo huweza hata kumsumbua mvaaji wake. Ndiyo maana watu walimwambia kwamba, “heshima hiyo ni kanzu nzito.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujibidisha kuyatekeleza vizuri majukumu yake mpaga anapata mali nyingi, katika maisha yake. Mtu huyo, hulima mashamba makubwa ambayo humpatia mali za kutosha kumsaidia katika maisha yake. Yeye hupata heshima kwa watu kwa sababu ya mafanikio yake hayo, maishani mwake.

Mtu huyo, hufanana na yule tajiri aliyeheshimiwa na watu kutokana na mafanikio yake hayo ya  mali, kwa sababu naye hujibidisha kuyatekeleza vizuri majukumu yake, ambayo humpatatia mali zinazomletea heshima kwa watu wake. Ndiyo maana watu humwambia kwamba, “heshima hiyo ni kanzu nzito.”

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mali za kuwasaidia katika kuziendeleza vizuri familia zao, maishani mwao.

Waroma 12: 11.

Mithali 28: 19-20.

Mithali 31: 10-21.

ENGLISH: THAT HONOR IS A HEAVY COAT.

Respect is a responsibility to be respected by the people that is based on the person’s success. There was one man who was rich in many things. This man was well-known for his material achievements.

His wealth, however, was likened to a heavy coat that could even irritate his wearer. That is why people said to him, “that honor is a heavy coat.”

This proverb is equated to a man who strives to live his life in a way that pleases him. This man cultivates large plots of land that provide him with enough resources to support himself. He earns the respect of the people because of his success, in his life.

This man is like the rich man who was respected by the people for his wealth, because he also strives to carry out his duties, which give him wealth that brings honor to his people. That is why people say to him, “that honor is a heavy coat.”

This proverb teaches people about working hard in doing their jobs well, so that they can have resources to help them develop their families, in their lives.

Romans 12:11.

Proverbs 28: 19-20.

Proverbs 31: 10-21.