Ingoko iyo yilina bhana igabhalang’hanaga noyi kugiki bhadizupulwa na lubhana. Ingoko yiniyo, ulu lwiza lubhala luipuja ng’wana oyo, igayoganyaga noyi kugiki ipandike wambilijiwa bho kufumila kubhichayo. Hunagwene abhanhu bhagayombaga giki, “ngoko ulu yuyoganya yapujiagwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo, agajilang’hanaga chiza isabho jakwe bho gulomba wambilijiwa gufumila kubhiye, ulu japandikaga makoye. Umunhu ng’wunuyo, agailang’hanaga ikaya yakwe ni sabho jakwe kugiki bhadizujisola abhasambo, kunguno alina bhukalalwa bhutale najo. Uweyi agaibhejaga chiza ikaya yakwe bho gupandika wambilijiwa ubho agabhulombaga gufumila kubhiye ulu opandikaga makoye, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga ni ngoko iyo igayoganyaga ulu yapujiagwa ng’wana oyo, kunguno nuweyi agalombaga wambilijiwa bho gufumila kubhiye ulu opandikaga makoye aha kaya yakwe, umukikalile kakwe. Uweyi agabhalangaga abhanhu bhakwe inzila ya kujilang’hanila chiza isabho ni kaya jabho. Hunagwene agabhawilaga abhanhu giki, “ngoko ulu yuyoganya yapujiagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na bhumo bho gwiyambilija wangu, ulu ng’wichabho, opandikaga mayange, umukikalile kabho, kugiki bhadule kujibheja na kujilang’hana chiza ikaya jabho, umuwikaji bhobho.

Mathayo 7:7-8.

KISWAHILI: KUKU APIGAPO KELELE AMENYANG’ANYWA.

Kuku mwenye vifaranga huwalinda sana watoto wake hao, ili wasije wakachukuliwa na mwewe. Kuku huyo, hupiga kelele, mwewe akichukua kifaranga chake ili kuomba msaada kutoka kwa wenzake. Ndiyo maana watu husema kwamba, “kuku apigapo kelele amenyang’anywa.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huilinda vizuri familia pamoja na mali yake, na kuomba msaada wa kutoka kwa wenzake anapopata matatizo, katika maisha yake. Mtu huyo, huilinda vizuri familia yake kwa kuzitumia vizuri mali zake, na kuwazuia wezi kuziiba, kwa sababu ana anaithamini sana. Yeye huijenda familia yake kwa kuiendeleza vizuri katika kuipatia mahitaji pamoja na kuomba msaasa kutoka kwa wenzake inapopata matatizo mbalimbali, ili waweze kumsaidia kuyatatua kwa haraka, katika maisha yake. 

Mtu huyo, hufanana na yule kuku aliyepiga kelele ya kuomba msaada wa kutoka kwa wenzake, baada mtoto wake kuchukuliwa na mwewe, kwa sababu naye pia huomba msaada wa kutoka kwa wenzake anapopata matatizo, maishani mwake. Ndiyo maana watu humwambia kwamba, “kuku apigapo kelele amenyang’anywa.”

Methali hiyo, hufundisha watu juu ya kuwa na umoja wa kusaidiana haraka katika kuyatatua matatizo yanayojitokeza, katika maisha yao, ili waweze kuzilinda na kuzilea vizuri familia zao, maishani mwao.

Mathayo 7:7-8.

ENGLISH: WHEN A HEN CRIES OUT, SHE HAS BEEN ROBBED (WHEN A HEN CRIES OUT, SHE HAS BEEN TRAPPED).

A hen that has chicks protects them, so that they will not be picked up by hawks. She screams hawks grabs her chicks to ask for help from her companions. That is why people say, “when a hen cries out, she has been robbed (when a hen cries out, she has been trapped).”

This proverb is likened to a man who protects his family and property well, and asks for help from his peers in times of trouble. He protects his family by making good use of his property, by preventing thieves from stealing it, because he has so much value in it. He builds such family by providing it with well-being as well as asking for help from his colleagues when he has various problems, so that they can help him to solve them quickly in life.

This man is like the hen that cried out for help from her peers after her baby had been taken by the hawk, because he also asks for help from his peers when he is having problems in his life. That is why people say to him, “when a hen cries out, she has been robbed (when a hen cries out, she has been trapped).”

This proverb imparts in people an idea on how to be united enough to help each other quickly in solving problems that arise in their lives, so that they can better protect and nurture their families, in their societies.

Matthew 7: 7-8.

Ulusumo lunulo, lwandija kuli munhu o songo uyo oyigubijaga bho guzwala malole. Umunhu ng’wunuyo agamona ng’wiye uyo ali na songo wandya guyunseka giki alina liso ilo lidabhonaga. Uweyi wiganikaga giki abhanhu bhaduyibhona isongo yakwe kunguno ya guigubija bho malole ayo ogazwalaga genayo.

Ohayimanile, gagwa amalole gakwe aho alinseka ung’wiye uo songo ng’winuyo, abhanhu bhuyibhona isongo yakwe iyo oyigubijaga mumalole gakwe genayo. Hunagwene bhagang’wila giki, “guseka songo ya ng’wiyo iyako wagubijaga!”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhasekaga abhiye abho bhahubhaga, umukikalile kakwe. Umunhu ng’winuyo, agabhasekaga abho bhitaga mito gabhubhi, kunguno adadebhile igiki nuweyi adulile guhubha aha shigu ijahabhutongi. Uweyi agachaga soni noyi ulu ohubha bho gugita amito agabhubhi genayo, umukikalile kakwe.

Umunhu ng’winuyo agikolaga nu osongo uyo osekaga songo ya ng’wiye ukunhu oyigubijaga iyakwe, kunguno nuweyi agabhasekaga abhiye abho bhitaga mito ga bhubhi, ayo agabhonaga soni ulu ogita nang’hwe. Hunagwene abhanhu bhagang’wilaga giki, “guseka songo ya ng’wiyo iyako wagubijaga!”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja gubhaseka abhichabho abho bhahubhaga, umukikalile kabho, kugiki bhadule gwiyambilija bho gwitongela chiza, umuwikaji bhobho.

Warumi 2:1.

1Wakorintho 4:5.

Mathayo 7:1-5.

Marko 4:24.

KISWAHILI: KUCHEKA CHONGO YA MWENZIO NA HALI YAKO UMEIFUNIKA!

Methali hiyo, ilinzia kwa mtu yule ambaye alikuwa na chongo aliyekuwa ikiificha kwa kuvaa miwani. Mtu huyo, alimuona mwenzake mwenye chongo akaanza kumcheka kwa vile alimuona akiwa na jicho lisiloona. Yeye alifikiria kwamba watu hawataweza kuiona chongo yake kwa sababu ya kuifunika kwa miwani hiyo aliyoivaa.

Alishitukia, miwani yake ikaanguka wakati akimcheka mwenzake huyo mwenye chongo, watu waliiona chongo yake ambayo ilikuwa imefunikwa kwa kutumia miwani hiyo aliyoivaa. Ndiyo maana watu hao walimwambia kwamba, “kucheka chongo ya mwenzio na hali yako umeifunika!”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwacheka wenzake walioshikwa na makosa, katika maisha yake. Mtu huyo, huwa akiwacheka wale waliokamatwa kwa makosa ya kutenda maovu, kwa sababu hafahamu kwamba, naye anaweza kukosea kwenye siku za mbeleni. Yeye huona aibu sana akikosea kwa kufanya maovu hayo, katika maisha yake.

Mtu huyo, hufanana na yule mwenye chongo aliyemcheka mwenzie akiwa ameifunika chongo yake, kwa sababu naye huwacheka wenzake walioshikwa na makosa mbalimbali, ambayo humfanya aone aibu anapoyatenda mwenyewe. Ndiyo maana watu humwambia kwamba, “kucheka chongo ya mwenzio na hali yako umeifunika!”

Methali hiyo, hufundisha watu juu ya kuachana na tabia za kuwacheka wenzao walioko kwenye matatizo mbalimbali, katika maisha yao, ili waweze kusaidina vizuri katika kuzilea vyema familia zao, maishani mwako.

Warumi 2:1.

1Wakorintho 4:5.

Mathayo 7:1-5.

Marko 4:24.

ENGLISH: TO LAUGH AT YOUR PARTNER’S ONE EYE WHILE YOU HAVE COVERED YOURS.

This proverb was originated from the man who hid his blind eye by wearing glasses. He saw his fellow who had lost one eye and began to laugh at him as he saw him with a blind eye. He thought that people would not be able to see his blind eye because of the covering it by wearing glasses.

Shocked, his glasses fell off while he was laughing at his single eye of his fellow; People saw his blind eye that was covered with glasses. That is why they said to him, “to laugh at your partner’s one eye while you have covered yours.”

This proverb is compared to a man who laughs at mistakes of others in his life. He laughs at those who are arrested for wrongdoings, because he does not know that he may be wrong in the future. He feels very ashamed of himself after committing the same mistakes in his future life.

This person resembles the one who laughed at someone who lost an eye, because he also laughs at his fellows who are caught in a variety of offenses, which makes him feel ashamed of himself after committing them. That is why people say to him, “to laugh at your partner’s one eye while you have covered yours.”

This proverb teaches people about giving up a habit of making fun of others who are in trouble, in their lives, so that they can help them better in raising their families in their societies.

Romans 2: 1.

1 Corinthians 4: 5.

Matthew 7: 1-5

Mark 4:24.

Ulusumo lunulo, lulolile bhulendelezu bho mbilizi iyo igakenagulaga jiliwa ja bhanhu. Imbilizi yiniyo, igikalaga ilendelile guti giki idakenagulaga ijiliwa ja bhanhu bhenabho, umukikalile kayo, aliyo gashinaga huna yene iyo igajilyaga imbiyu yabho. Hunagwene abhanhu bhagayombaga giki, “mbilizi ilendelile hiyene iyagulya mbiyu.”

Ulusumo lunulo, lugalenganijyaga kuli munhu uyo agikalaga abhisile nhungwa ja bhubhi, ulu ahumulile, umukikalile kakwe. Umunhu ng’wunuyo, agajibhisaga inhungwa jakwe ija bhubhi jinijo bho bhuhumuzu bhokwe, kugiki bhadizumbadija wangu abhiye bhenabho. Aliyo lulu, ulu wandya uguyomba, agayombaga mihayo ya bhukenagaji bho jikolo ja bhiye. Uweyi agaikenagulaga ikaya yakwe, kunguno ya nhung’wa jakwe ija bhibhu jinijo, umuwikaji bhokwe.

 Umunhu ng’wunuyo, agikolaga ni mbilizi iyo igalyaga mbiyu ja bhanhu aliyo, ilindendelezu, kunguno nuweyi alinhumuzi aliyo alina nhungwa ja gukenagula jikolo ja bhiye, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “mbilizi ilendelile hiyene iyagulya mbiyu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gulekana na nhungwa ja bhukenaguji bho jikolo ja bhichabho, umukikalile kabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho.

Warumi 14:5.

KISWAHILI: KIWAVI KIZUBAIFU NDICHO KINACHOKULA MBEGU.

Methali hiyo, huangalia uzubaifu wa kiwavi ambacho huharibu vyakula vya watu. Kiwavi hicho, huwa kimezubaa kama kwamba hakiharibu vyakula vya watu hao, kumbe ndicho chenyewe kinachokula mbegu zao. Ndiyo maana watu husema kwamba, “kiwavi kizubaifu ndicho kinachokula mbegu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huishi kwa kuficha tabia yake ya kutenda maovu katika ukimya wake, maishani mwake. Mtu huyo, huificha tabia yake hiyo mbaya, kwa kukaa kimya, ili asijulikane mapema kwa wenzake. Lakini akiongea kutoa maneno ya kuharibu mali za wenzake. Yeye hugonganisha familia za watu kwa sababu ya maneno yake hayo maovu anayoyaongea, maishani mwake.

Mtu huyo, hufanana na kile kiwavi kilichokula mbegu za watu, wakati ni kizubaifu, kwa sababu naye ni mkimya lakini ana tabia ya kuharibu mali za wenzake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “kiwavi kizubaifu ndicho kinachokula mbegu.”

Methali hiyo, hufundisha watu juu ya kuachana na tabia za kuharibu mali za wenzao, katika maisha yao, ili waweze kuzilea na kuziendeleza vyema familia zao, maishani mwao.

Warumi 14:5.

 ENGLISH: THE WEAK CATERPILLAR IS THE ONE THAT EATS THE SEEDS.

This proverb looks at the caterpillar’s habitat which destroys people’s food. Such caterpillar walked so slowly as if it was not destroying people’s food while it was the one that ate their seeds. That is why the saying goes, “the weak caterpillar is the one that eats the seeds.”

This proverb is likened to a man who lives by hiding his evil deeds in his silence. This person hides his bad behavior by keeping quiet, so that he will not be known to his colleagues in advance. But he talks words that destroy properties of his fellows. He disunites people’s families because of his evil words that he speaks in his life.

This man is like the caterpillar that ate the seeds of people despite its laziness, because he is also silent but has a tendency of destroying properties of his fellows in life. That is why people say that “the weak caterpillar is the one that eats the seeds.”

This proverb imparts in people an idea of stopping the habit of destroying properties of others, in their lives, so that they can nurture and develop their families.

Romans 14: 5.

Olihoyi munhu uyo alingokolo ugutumama imilimo yakwe. Umunhu ng’wunuyo agapandika nguzu ja gwikomeja kutumama milimo yakwe, aho omona uyo alina nguzu alinga kunimo gokwe, aliyo itali dilu.

Gashinga lulu, umunhu ungokolo ulu umana igiki ung’wiye uo nguzu alina bhugokolo guti bhokwe, agabhizaga na bhiganiki bho giki, nuweyi adulile gwita milimo mitale, umuwikaji bhokwe. Hunagwene abhanhu bhagayombaga giki, “bhukogolo bho bhanguzu ili nguzu ya bhagokolo.”

Ulusumo lunulo, lugalenaganijiyawa kuli munhu uyo agagalukaga umukajile gwinga mu nhungwa ja bhubhi oja mu ja wiza, umuwikalile kakwe. Umunhu ng’wunuyo, abhudebhile uwinogolelwa bhokwe, hunagwene agacholaga nzila ja guwinja kugiki apandike matwajo mingi, umukikalile kakwe. Uweyi agapandikaga wasa bho gwilanga mihayo ya wiza kubhanhu abho bhagang’winhaga nguzu ja gutumama chiza, umu milimo yakwe.

Umunhu ng’wunuyo, agikolaga nu ngokolo uyo agibhona o solobho, bho gubhumana ubhugokolo bho ng’wiye uonguzu, kunguno nuweyi agalekanaga ni nhungwa ija bhubhi, obhiza na ja wiza, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “bhukogolo bho bhanguzu ili nguzu ya bhagokolo.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na bhukamu bho gutumama milimo yabho, kugiki bhadule gupandika sabho ningi, umuwikaji bhobho.

Waebrania 12:5.

KISWAHILI: UVIVU WA WENYE NGUZU NI NGUVU YA WAVIVU.

Alikuwepo mtu mmoja aliyekuwa mvivu wa kufanya kazi zake. Mtu huyo, alipata nguvu za kuyatekeleza majukumu yake hayo, baada ya kumuona mwenye nguvu akirudi nyumbani kutoka kazini ikiwa bado asubuhi.

Kumbe basi, mtu mvivu akielewa kwamba mwenzake ambaye ni mwenye nguvu za kufanya kazi ana uvivu kama wake, hujifikiria kuwa naye aweza kufanya kazi kubwa, katika maisha yake. Ndiyo maana watu husema kwamba, “uvivu wa wenye nguvu ni nguvu ya wavivu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujirekebisha kwa kuondoa udhaifu wake ili aweze kuwa mtu bora, katika maisha yake. Mtu huyo, anauelewa udhaifu alio nao, ndiyo maana hutafuta njia za kuuondoa ili apate mafanikio mengi, katika maisha yake. Yeye hupata nafasi ya kujifunza kupitia mifano mbalimbali ya watu anaoishi nao, maishani mwake.

Mtu huyo, hufanana na mvivu yule aliyejiona wa maana baada ya kuuona uvivu wa mwenye nguvu, kwa sababu naye huachana na tabia za kutenda maovu, ili aweze kutenda mema, katika maisha yake. Ndiyo maana watu humwambia kwamba, “uvivu wa wenye nguvu ni nguvu ya wavivu.”

Methali hiyo, hufundisha watu juu ya kuwa na bidii ya kufanya kazi zao, katika maisha yao, ili waweze kupata mali nyingi, maishani mwao.

Waebrania 12:5.

ENGLISH: THE LAZINESS OF THE STRONG IS THE STRENGTH OF THE LAZY.

There was a man who was too lazy in doing his work. He however, gained strength to carry out his duties, after seeing a powerful man returning home from work in the early hours of the morning.

When this lazy person realized that his colleague who is strong enough to work is as lazy as his own, he thought that he too could do great works in life. That is why people say, “the laziness of the strong is the strength of the lazy.”

This proverb is likened to a man who corrects himself by removing his weaknesses so that he can be a better person in his life. He understands his weakness that is why he seeks ways to get rid of it so that he can be more successful in life. He gets chances for learning through various examples of the people whom he lives with in his family.

This person is like the lazy man who thought that he is important, after seeing the laziness of the strong one, because he also gives up habits of doing evil, so that he can do good deeds in his life. That is why people say to him, “the laziness of the strong is the strength of the lazy.”

This proverb teaches people on how to be diligent enough to fulfill nicely their families responsibilities, so that they may have more wealth in their societies.

Hebrews 12: 5.