Imbuki ya lusumo lunulo ingilile kubhulemi bho ng’holo ya ng’wa munhu umo. Umunhu ng’wunuyo, agahaya guja lugendo halebhe, wiyangula giki aleke kunguno ing’holo yakwe yaliyalema.

Oho oleka uguja uko oliajile agigwa giki, iloli iyo ohayaga gwibakila yapingukaga mpaka yulabhula na gubhulaga bhanhu. Agamana igiki, gashiganaga ulu niosimiza niopandika ajali. Umunhu ng’wunuyo, agenhelwa masugu ga nduguye giki ozumalikaga. Hunagwene umunhu ng’wunuyo agayomba giki, “ng’holo igamanaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agaidegelekaga chiza ing’holo yakwe umukikalile kakwe. Umunhu ng’winuyo, agaligwaga ililaga lya mung’holo yakwe ilo ligayegaga chiza uluwita mihayo yawiza. Uweyi hangi agailekaga uguita imihayo iyo iliyabhubhi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agaleka uguja ulugendo lokwe aho yanemeja ing’holo yakwe, kunguno nuweyi agaigwaga ing’holo yakwe na gwita umo yiling’wilila, umukikalile kakwe. Hunagwene agayombaga giki, “ng’holo igamanaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya guligwa ililaga lya ng’holo jabho na guita imihayo iyawiza, kugiki bhadule gwikala bho mholele chiza na bhichabho, umuwikaji bhobho.

Yohane 15:36-38.

Mathayo 26:45-46.

Marko 9:30-32.

 

KISWAHILI: MOYO HUTAMBUA.

Chanzo cha methali hiyo, chaangalia ukataaji wa moyo wa mtu mmoja. Mtu huyo, alitaka kusari kwenda sehemu, akaahirisha kwa sababu ya moyo wake kukataa kwenda huko.

Alipoahirisha kwenda safari yake, muda mfupi baadaye alisikia kwamba, lile gali alilotarajia kusafiria limepata ajali ya kuumiza na kuua baadhi ya wasafiri. Akaelewa kwamba, kumbe angekuwemo na yeye kwenye ajali hiyo endapo asingeacha kwenda. Mtu huyo aliletewa habari za msiba wa ndugu yake aliyefariki. Ndiyo maana mtu huyo alisema kwamba, “moyo hutambua.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huisikiliza vizuri dhamiri ya moyo wake, katika maisha yake. Mtu huyo, huifuata sauti hiyo ya dhamiri ya moyo wake kwa kuyatekeleza yale yaliyo mema na kuyakataa yale yaliyo maovu. Yeye huishi kwa kuongozwa na dhamiri yake hiyo iliyo njema.

Mtu huyo, hufanana na yule aliyeadhirisha safari yake baada ya moyo wake kukataa, kwa sababu naye huisikiliza dhamiri ya moyo wake na kufuata inavyomweleza, katika maisha yake. Ndiyo maana yeye husema kwamba, “moyo hutambua.”

Methali hiyo, hufundisha watu juu ya kuzisikiliza na kuzifuata vizuri sauti za dhamiri ya mioyo yao kwa kuutekeleza kwa makini ushauri huo wa kutenda matendo mema, na kuyaacha yale yaliyo maovu, ili waweze kuishi kwa amani na wenzao, katika maisha yao.

Yohane 15:36-38.

Mathayo 26:45-46.

Marko 9:30-32.

 

 

ENGLISH: THE HEART KNOWS.

The cradle of the overhead proverb looks at the denial of the heart of a man. Such man wanted to go somewhere but he postponed because his heart refused to go there.

As he was about to leave, a short time later he heard that the car that he was expecting to travel with had crashed to the point of killing some of the passengers. He understood that he would be involved in such accident if he could travel. He was also informed of the tragedy of his deceased brother. That is why he said that “the heart knows.”

This proverb is likened to a man who listens well to the conscience of his heart, in his life. Such person follows the voice of his conscience by practicing what is good and rejecting what is evil. He lives by following his clear conscience.

Such person is alike the one who stopped his journey after his heart refused, because he also listens to his conscience enough to follows what it tells him, in his life. That is why he says, “the heart knows.”

This proverb teaches people on how to listen to their conscience by carefully applying the counsel of doing what is good, as well as turning away from evil, so that they may live peaceably with one another, in their lives.

John 15: 36-38.

Matthew 26: 45-46.

Mark 9: 30-32.

Imbuki ya lusumo lunulo, ilolile sho iyo ili ya ng’wa munhu uyo ali nhala. Isho yiniyo igatumamilagwa bho gushela bhufu na bhanhu. Aliyo lulu, ung’wikili sho yiniyo alemile ugubhagunana abhiye abho bhagajaga gujunhanda kugiki nabho bhagaishele. Hunagwene abhanhu bhagang’wilaga giki, “sho ya nhala idalandagwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adina na wiye umukikalile kakwe, kunguno agikalaga wimanile weyi duhu. Umunhu ng’wunuyo, agikalaga alemile ugubhagunana abhiye ijikola jakwe, kunguno ya ming’holo bhokwe. Uweyi agabhadalahaga abhiye kunguno ya masala gakwe agagwimana weyi duhu, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nu ng’hala uyo obhimaga abhiye isho yakwe, kunguno nu weyi alemile ugubhagunana abhiye ijikolo jakwe, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “sho ya nhala idalandagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka nhungwa ja wiming’holo umuwikaji bhobho, kugiki bhadule gujilanija bho gwiyambilija chiza na bhichabho, umukikalile kabho.

Wagalatia 3:1-3.

KISWAHILI: JIWE LA KUSAGA LA MJINGA HALIAZIMWI.

Chanzo ja methali hiyo, chaangalia jiwe la kusaga la mtu ambaye ni mjinga. Jiwe hilo hutumiwa na watu kwa kusaga unga. Lakini mwenye jiwe hilo hataki kuwasaidia wenzake wanaoenda kuliazima ili wakalisagia. Ndiyo maana watu humwambia kwamba, “jiwe la kusaga la mjinga haliazimwi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hana ushirikiano na wenzake kwa sababu ya kujijali mwenyewe tu katika maisha yake. Mtu huyo, huwa hataki kuwasaidia wenzake vitu alivyo navyo kwa sababu ya uchoyo wake. Yeye huwadharau wenzake kwa sababu ya akili yake hiyo ya kujijali yeye mwenyewe tu katika maisha yake.

Mtu huyo, hufanana na yule mjinga aliyewanyima wenzake jiwe lake la kusaga, kwa sababu naye hataki kuwasaidia wenzake mali zake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “jiwe la kusaga la mjinga haliazimwi.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya uchoyo katika maisha yao, ili waweze kuishi pamoja kwa kusaidiana vizuri na wenzao, katika maisha yao.

Wagalatia 3:1-3. “Ninyi Wagalatia wajinga! Ni nani aliyewaloga? Yesu Kristo aliwekwa wazi mbele yenu kwamba amesulibiwa. Nataka nijifunze neno moja kutoka kwenu: Je, mlipokea Roho wa Mungu kwa kushika sheria, au kwa kuyaamini yale mliyosikia? Je, ninyi ni wajinga kiasi hicho? Baada ya kuanza kwa Roho, je, sasa mwataka kukamilishwa katika mwili?”

ENGLISH: THE GRINDER STONE OF A FOOL IS NEVER BORROWED.

The basis of this proverb looks at the grinding stone of a fool. This stone is used by the people for grinding flour. But the owner of this stone does not want to help his fellow borrowers. That is why people say to him, “the grinder stone of a fool is never borrowed.”

This man is like the fool who deprived his companions of his grinder stone, because he also does not want to help his fellow men with his possessions in his life. That is why people say to him, “the grinder stone of a fool is never borrowed.”

This proverb teaches people about giving up a habit of greed in their lives, so that they can live together by helping each other well in their lives.

Galatians 3: 1-3 “You foolish Galatians! Who bewitched you? Jesus Christ was made clear to you that he was crucified. I want to learn one thing from you: Did you receive the Spirit of God by keeping the law or by believing what you heard? Are you so stupid? Now that you have begun in the Spirit, do you want to become perfect in the flesh? ”

Imbuki ya kahayile kenako ilolile kanoni aka kagitanagwa kadede. Akanoni kenako kagitanagwa giko kunguno kagasolaga bulubha mungunda kagabheja chanjo cha gutelela. Akoyi kagatelelaga mumo mungunda go bhulubha gunuyo, nulu mungunda gose jose. Hunagwene abhanhu bhagakitanaga giki, “ndala mumigunda.”

Akahayile kenako kalenganijiyagwa kuli munhu uyo agigulambijaga gutumama milimo yakwe mpaga opandika sabho ja guzengela numba yakwe. Umunhu ng’wunuyo, agatumamaga milimo yakwe chiza iyo ilikihamo na gulima migunda ya gunpandikila jikolo ja gudula guzenga numba nhale aha kaya yakwe. Uweyi agadulaga ugupandika isabho kunguno ya wigulambija bhokwe bho gutumama milimo bhunubho.

Umunhu ng’wunuyo agikolaga ni noni yiniyo iyo igigulambijaga gutumama milima mpaga yadula gutela mumigunda, kunguno nu weyi agigulambijaga gutumama milimo yakwe mpaga opandika sabho ja guzengela numba, umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “ndala mumigunda.”

Akahayile kenako kalanga bhanhu higulya ya bhuli ng’wene gubhiza na masala ga gwibegeja wikaji gubitila nzila ya gulima na guzenga numba na gwikala moyi, kugiki adule gwikala musoga, umuwikaji bhokwe.

KISWAHILI: MLALA MASHAMBANI.

Chanzo cha msemo huo chaangalia ndege mdogo anayeitwa “Dede.” Ndege huyo huitwa hivyo kwa sababu hutafuta pamba kwenye mashamba za kutengenezea kiota chake. Yeye huchukua pamba hiyo na kujengea kiota chake ndani ya shamba hilo au kwenye shamba jingine. Ndiyo maana watu humuita kwamba ni “mlala mashambani.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujibidisha kufanya kazi zake mpaka anapata mali za kujengea nyumba yake. Mtu huyo, huzifanya kazi zake vizuri ambazo ni pamoja na kulima mashamba ya kumwezesha kuzipata hizo mali za kujengea nyumba yake hiyo. Yeye huweza kupata mali hizo kwa sababu ya kujibidisha kwake katika kuyatekeleza majukumu yake.

Mtu huyo hufanana na yule ndege aliyejibisha kufanya kazi mpaka akajenga kiota chake mashambani, kwa sababu naye hujibidisha kufanya kazi zake mpaka anapata mali za kujengea nyumba, maishani mwake. Ndiyo maana watu humuita kwamba ni “mlala mashambani.”

Msemo huo, hufundisha watu juu ya kila mmoja kuwa na akili ya kujijengea nyumba ya kuishi humo kupitia njia mbali zikiwemo zile za kulima, ili aweze kuishi vizuri, katika maisha yake.

Mathayo 7:7-8.

Mathayo 6:25-26.

ENGLISH: A SLEEPER IN THE FIELD.

The source of this saying refers to a small bird which is called “Dede.” Such bird is so named because it searches for cotton in the fields for making its nest. It takes the cotton and builds its nest in the field or in another field. That is why people call it a “sleeper in the fields.”

This saying is compared to a person who works hard enough to earn a living. This man does his job well, which includes cultivating land to enable him acquire the property for building his house. He manages to obtain these assets because of his diligence in carrying out his responsibilities.

This man is like the bird that worked hard enough to build a nest in the field, because he also worked hard enough to get a job that enables him to build a house for living in it. That is why people call him a “sleeper in the fields.”

This saying instills in people an idea on each one to have the mind for building a house to live in through various means including farming, so that he/she can live well in his life.

Matthew 7: 7-8.

Matthew 6: 25-26.

Imbuki ya kahayile kenako ilolile bhub’inyi bho matu ga ng’wa munhu nhebhe na bhubhumbwa bhokwe. Umunhu adulile gumisha alimhola idiyu mpaga uja kumilimo yakwe chiza.

Aliyo lulu, adulile gupandika josejose umumzila ijo jidulile gumgalucha ubhiza unginawe kunguno adamanile iyo ilampandika umuwikaji bhokwe. Olihoyi munhu umo uyo olinsoga uyo agadosa wandya gubhaseka abho bhali na mahanga mabhi.

Lushigu lumo agapandika ajali uminyika mpaga lyubhipa ilihanga lyakwe. Hunagwene abhanhu bhagang’wila giki, “ulu utali ugub’inyaga matu ugub’umbagwa.”

Akahayile kenako kagayombagwa kuli munhu uyo agiganikaga giki adalapandika makoye ayo gadulile gung’witila jika, umubhulamu bhokwe. Umunhu ng’wunuyo, adayizunyaga imihayo ya Nsumbi okwe. Uweyi adadebhile chiza igiki adulile gubhugayiwa uwiza bhokwe kulwa nguno ulu atali ali mpanga atali agubumbagwa iki adulile gugaluka ili hayanga lwakwe bho gupandika jika.

Umunhu ng’wunuyo agikolaga nuyo akapandika ajali ubhujimija ubhusoga ubho bhondoshaga mpaga olubhaseka abha mahanga mabhi, kunguno nuweyi agiiganikilaga giki adubhipa ilihangwa lwakwe, umuwikaji bhokwe. Hunagwene abhanhu abhagang’wilaga giki, “ulu utali ugub’inyaga matu ugub’umbagwa.”

Akahayile kenako, kalanga bhanhu higulya ya guzunya iyo ilabhapandike ulu bhatali bhapanga kunguno bhadina bhudula bho gongeja shigu jabho nulu gupunguja josejose ukumimili yabho. Yigelelilwe bhawize ni kujo ukubhichabho bho guleka kubhaseka abha mahanga mabhi, kunguno nabho bhadamanile iyo igubhapandika, umulamu bhobho.

Ayubu 6:2-6.

Ayubu 6:2-6.

Ayubu 16:6-8.

Yohana 6:67-69.

KISWAHILI: UKIWA BADO UNACHEZESHA MASIKIO UNANDELEA  KUUMBWA.

Chanzo cha msemo huo chaangalia uchezeshaji wa masikio ya mtu fulani na kuumbwa kwake. Mtu huyo, aweza kuamka salama asubuhi mpaka akaenda kwenye kazi zake.

Lakini basi, yeye aweza kupata chochote njiani ambacho chaweza kumbadilisha akawa mwingine kwa sababu hajui kitakachompata maishani mwake.

Alikuwepo mtu mmoja aliyejaliwa kuwa na sura nzuri ambaye alianza kujivuna kwa kuwacheka wenye sura mbaya. Siku moja alipata ajali akaumia mpaka sura yake ikawa mbaya. Ndiyo maana watu walimwambia kwamba, “ukiwa bado unachezesha masikio unandelea kuumbwa.”

Msemo huo husemwa kwa mtu yule ambaye hujifikiria kuwa na sura mzuri ambayo haiwezi kubadilika kwa kupata kilema maishani mwake. Mtu huyo, hayakubali maneno ya muumba wake kwa sababu ya kujifikiria kuwa amekamilika katika uzuri wake. Yeye hafahamu vizuri kwamba aweza kuukosa huo uzuri wake kwa sababu mbalimbali zikiwemo zile na kupata kilema.

Mtu huyo, hufanana na yule aliyepata ajali akapoteza uzuri aliojivunia mpaka akaanza kuwacheka wenye sura mbaya, kwa sababu naye hujifikiria kwamba sura yake haitaweza kuhalibika, maishani mwake. Ndiyo maana watu humwambia kwamba, “ukiwa bado unachezesha masikio unandelea kuumbwa.”

Msemo huo, huwafundisha watu juu ya kukubali kupokea kile kitakachotokea maishani mwao, kwa sababu hawana uwezo wa kuongeza chochote kwenye siku za kuishi, wala kuibadili miili yao. Wanatakiwa kuwaheshimu wenzao badala ya kuwacheka wanaoonekana kuwa na sura mbaya, kwa sababu hata wao hawafahamu yatakayowapata maishani mwao.

Ayubu 6:2-6.

Ayubu 16:6-8.

Yohana 6:67-69.

ENGLISH: IF YOU STILL PLAY YOUR EARS YOU ARE STILL BEING CREATED.

The origin of this saying focuses on the playfulness of a person’s ears and his creation. This person may wake up safely in the morning and go to work.

But then, he can get anything along the way that will change his appearance because he does not know what will happen to him in future his life.

There was one man who was gifted with a good figure who began to boast of making fun of the ugly ones. One day he had an accident and was injured until his face became worse. That is why people said to him, “if you still play your ears you are still being created.”

This saying is applied to a person who thinks of himself as having a good appearance that cannot be changed by getting a disability in his life. Such a person does not accept the words of his creator because of his self-assurance. He is unaware that he can miss out on his handsome for a variety of reasons, including having disabilities.

This man resembles the one who had an accident and lost the good appearance that he was proud of until he began to laugh at the ugly ones, because he also thinks that his appearance will never be damaged, in his life. That is why people say to him, “if you still play your ears you are still being created.”

This saying imparts in people an idea on how to accept what will happen in their lives, because they have no power to add anything to their days of life, nor to change their bodies. They should respect their people instead of laughing at those who look ugly, because even they do not know what will happen to them in future life.

Job 6: 2-6.

Job 16: 6-8.

John 6: 67-69.

 

Imbuki ya lusumo lunulo ifumilile kubhubadi bho mhumbi bho ng’wa munhu nhebhe. Umbadi o mhumbi ng’wunuyo ulu oyibhona agaikungilaga chiza na oyibada. Aliyo lulu, umunhu ng’wunuyo ulu uyifuja iyimo yulala, pye ni jingi jigubhitilwa, bho gubhuruka na gulala pye. Hunagwene abhanhu bhagajitanaga umunhu ng’wunuyo giki “mhumbi mbitilwa.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agiingijaga muma mihayo ayo adagamanile chiza, umukikalile kakwe. Umunhu ng’wunuyo agidumaga na bhiye abho agikalaga nabho kunguno ya wishatya bhokwe bhunubho. Uweyi agamanaga wiponda soni ulu ogayiwa ubhunhana bho guyiyombela imihayo iyo wiyishatyaga yiniyo bho nduhu uguyidebha chiza.

Umunhu ng’wunuyo, agikolanijiyagwa ni mhumbi ijo jigalalaga bho gukubhanijiwa niyo yafujiyagwa gubadwa nu mbadi o mhumbi, kunguno nu weyi agiingijaga mu mihayo iyo adayimanile chiza umukikalile kakwe. Hunagwene  abhanhu bhagang’witanaga giki, ali  “nhumbi mbitilwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gwita mihayo iyo bhaduyidebhaga chiza, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho, umunzengo gobho. Yigelelilwe abhanhu bhenabho bhayiitile bhukengeji bho guidebha chiza imilimo yabho haho bhatali uguitumama, kugiki bhadule gupandika sabho ja kujibheja chiza ikaya jabho.

Marko 9:42.

PANZI MPITIWA.

Chanzo cha methali hiyo, kilianzia kwenye ukamataji wa panzi wa mtu fulani. Mkamataji huyo wa panzi akimuona panzi huyo humunyemelea vizuri ndipo anamkamata. Lakini basi, mtu huyo akimkosa kumshika, panzi huyo huruka na wale panzi wanzake hupitiwa na yule mwenzao kwa kuruka pamoja naye. Ndiyo maana watu huwaita kwamba ni “panzi mpitiwa.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujiingiza kwenye mambo au maneno asiyoyafahamu vizuri katika maisha yake. Mtu huyo, hukosana mara kwa mara na wenzake anaoishi nao kwa sababu ya kujiingiza kwake kwenye mambo hayo asiyoyaelewa. Yeye hujiaibisha mwenyewe hasa anapokosa maelezo ya kweli juu ya jambo aliloliunga mkono bila ya kulielewa kwanza.

Mtu huyo, hufanana na panzi wale walioruka kwa kupitiwa na mwenzao aliye nusulika kukamatwa na mkamataji wa panzi, kwa sababu naye hujiingiza kwenye mambo yale asiyoyafahamu vizuri maishani mwake. Ndiyo maana watu humuita mtu huyo kwamba, ni “panzi mpitiwa.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kufanya mambo wasiyoyalewa vizuri katika maisha yao, ili waweze kuishi kwa amani na wenzao na kupata maendeleo mengi. Wanatakiwa kufanya utafiti wa kuwawezesha kuzielewa vizuri kazi zao kabla ya kuzitekeleza ili waweze kupata mafanikio makubwa ya kuziendeleza vizuri familia zao.

Kosa la Adam una Eva.

Marko 9:42. “Kama mtu ye yote akimsababisha mmojawapo wa wadogo hawa wanaoniamini kutenda dhambi, ingekuwa afadhali mtu huyo afungiwe shingoni mwake jiwe kubwa la kusagia na kutoswa baharini.”

 

ENGLISH: THE MOB TAKEN GRASSHOPPER.

The origin of this proverb can be traced back to a catcher of grasshoppers. The person who catches grasshoppers walks slowly with an aim of catching them before they fly. But then, if this person misses one of them, he/she will miss even the others, because it will fly away and the other grasshoppers will be taken by their mate by flying together with it. That is why people call it the “the mob taken grasshopper.”

This proverb is compared to a person who supports things which he or she does not understand well in his or her life. This person, from time to time, enters into conflicts with his or her roommates because of his or her involvement in things which he or she does not understand. He becomes ashamed of himself especially when he lacks accurate information about what he supported without first understanding it.

This person resembles the grasshoppers which flew by being taken by the one that escaped death from grasshopper catcher, because he also supports things that he does not know well in his life. That is why people call him a “the mob taken grasshopper.”

This proverb teaches people to stop doing evil things in their lives, so that they can live in peace with each other and get more progress in their lives. They need to do research enough to enable them understand their work before implementing it so that they can achieve greater success for developing their families.

Adam’s fault is Eve.

Mark 9:42. “If anyone causes one of these little ones who believe in me to stumble, it would be better for him if a millstone were hung around his neck and he were thrown into the sea.”