heritage

267. GULYA NYAGOSO.

Imbuki ya lusumo lunulo ilolile kalile ka ngoso. Ingoso ulu ililya ginhu igalyaga ukunu yufulilija, kugiki idizubadijiwa, na idizujimala wangu ijiliwa jinijo. Ijinagongeja, igalyaga giko kunguno ya gwinenela kugiki ilize ilye na hangi. Hunagwene abhanhu bhagiwilaga, ‘gulya nyagoso.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho b’agajitumamilaga chiza isabho jab’o. Abhanhu bhenabho bhagajitumamilaga isab’o jinijo bho gumana bhukeja, kugiki jilabhambilije hangi hashiku ijahabhutongi. Bhagab’alangaga na bhichab’o ugujitumamila chiza isabho jabho jinijo. Gashinaga lulu, ilichiza ugwilanga ‘gulya nyagoso’ kugiki isabho jinijo jidule gubhambilija bhanhu bhingi ahashigu ijahabhutongi.

Ulusumo lunulo lolanga bhanhu gujitumamila chiza isabho jabho, bho gulya bhinenela, kugiki jidule gubhambilija hangi ahashigu ijahabhutongi. Akatumamile kenako kagubhambilija bhanhu bhingi ijinagwikala na sabho jabho bho makanza malihu.

(Mathayo 6:19-21; Luka 12:32 – 34)

KISWAHILI: KULA KIPANYA.

Chanzo cha methali hiyo chaangalia ulaji wa panya. Panya akiwa anakula kitu, hula huku akipulizia ili asigundulike na asikimalize mapema chakula hicho. Zaidi ya hayo, panya hula kwa kubana matumizi ili kujiwekea akiba kwa ajili ya siku za mbeleni. Ndiyo maana watu huambiana, ‘kula kipanya.’

Methali hiyo hulinganishwa kwa watu wale watumiao vizuri mali zao. Watu hao huzitumia mali zao hizo kwa kujiwekea akiba itakayowasaidia baadaye. Wao huwafundisha pia wengine namna ya kuzitumia vizuri mali zao, ili ziweze kuwasaidia wakati ujao. Kumbe basi, ni vizuri kujifunza ‘kula kipanya,’ ili kujiwekea akiba ya kuweza kuwasaidia watu wengi zaidi siku za usoni.

Methali hiyo hufundisha watu kutumia vizuri mali zao kwa kujiwekea akiba ili mali hizo ziweze kuwasaidia baadaye. Uelewa huo utawasaidia watu wengi kujiwekea akiba ya mali watakayoitumia kwa muda mrefu.

(Mathayo 6:19-21; Luka 12:32 – 34).

rats food

ENGLISH: EATING LIKE RATS.

The origin of this proverb is how a rat eats. When a rate is eating something, it eats while breathing slowly to avoid detection and ealier depletion of the meal. In addition, rates eat wisely to save for future use. That’s why people encourage each other to ‘eat like rats.’

The proverb is used in comparing those who make good use of their resources to rats. Such people use their assets wisely to save for their future. They also teach others how to use their resources wisely, so that they can help them in the future. So then, it’s good to learn ‘eating like rats,’ for saving food to help more people in the future.

The proverb teaches people how to use their resources wisely so that they can help them in the future. Such an understanding will help many people save assets that they will use for a long-term.

(Matthew 6: 19-21; Luke 12:32 – 34).

266. GULYA GUDIGEMAGWA

Imbuki ya lusumo lunulo ilolile bhuli bho jiliwa ijo munhu ozugilagwa. Ulu unzugi alinzugila jiliwa munhu, itichiza ugungema inda yakwe bho guzuga jiliwa jigehu duhu. Ib’elelile unzungile umunhu ng’wunuyo jiliwa ija gulya mpaga wiguta, kunguno ‘gulya gudigemagwa.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhazugilaga jiliwa jigehu abhanhu b’akwe bhaduma ugwiguta. Agabhalekaga b’atub’ile abhanhu bhahakaya yiniyo, kunguno ya gubhagema nda jab’o. Agabhizaga guti alibhagema abhanhu bhenabho abhone ulugiki bhagudula ugwiguta. Umunhu ng’wunuyo adadeb’ile igiki ugulya gudigemagwa. Hunagwene, abhanhu bhenabho bhagang’wilaga giki, ‘gulya gudigemagwa.’

Ulusumo lunulo lolanga bhanhu kudebha kubhalang’hana bhanhu bhangi bho gubhitila ya ng’hana umuwikaji bhobho. Ubhudeb’i bhunubho bhugub’inha abhanhu bhab’o nguzu ja guitumama imilimo yabho bho bhukamu bhutale, ubho bhudulile gujibheja chiza ikaya jabho.

(Yohane 6:4 – 13).

KISWAHILI: KULA HAKUJARIBIWI.

Chanzo cha methali hiyo chaangalia ulaji wa chakula wa mtu fulani. Mpishi akimpikia chakula mtu kwa kumjaribu tumbo lake, mtu huyo hatashiba. Kumbe siyo vizuri kujaribu tumbo la mtu kwa kupika chakula kichache tu. Yafaa kumpikia chakula cha kumwezesha kula mpaka kutosheka, kwa sababu ‘kula hakujaribiwi.’

Methali hii hulinganishwa kwa mtu yule awapatiaye watu wake mahitaji kidogo, yafananishwayo na chakula kidogo, kisichoweza kuwashibisha watu wake. Mtu huyo huwaacha watu wake wakiwa bado wanahitaji, kwa sababu ya chakula hicho kuwa kichache au mahitaji hayo kutoweza kuwatosha watu hao. Mtu huyo, huwa kama anawajaribu watu hao ili aone kama watashiba, kwa sababu yeye haelewi kwamba kula hakujaribiwi. Ndiyo maana watu hao humwambia kwamba, ‘kula hakujaribiwi.’

Methali hiyo hufundisha watu juu ya kufahamu kuwatunza watu wao kwa kuwatendela haki maishani mwao. Uelewa huo utawawezesha watu wao kupata haki zao na kuongeza nguvu na bidii ya kutekeleza majukumu yao ya kila siku.

(Yohane 6:4 – 13).

child eating food

ENGLISH: EATING IS NOT FOR TRIAL.

The origin of this proverb is someone’s food intake. If a cook cooks food for someone by trying his stomach, that person will never be satisfied. Thus, it is not good to try someone’s stomach by cooking little food. It is best to prepare a meal that will allow him/her to eat until he/she is satisfied, because ‘eating is not for trial.’

The proverb is used comparatively to remind and individual who provides inadiquate needs for his/her people, like little food that cannot satisfy them. Such an individual leaves his/her people wanting, because of the food being too little or because of the needs being unsatisfied. The individual seems like he/she had intended to try his/her people to see if they would be satisfied, because he/she does not understand that ‘eating is not for trial.’ That is why these people tell him/her, ‘Eating is not for trial.’

The proverb teaches people to develop understanding of how to take good care of their people by doing justice to their lives. Such an understanding will enable their people to have access to their rights and be motivated to put more efforts and zeal in carrying out their daily duties.

(John 6: 4-13)

265. B’ALANG’HUNG’HULA BHANHU KAGANDA.

Imbuki ya kahayile kenako ifumilile kuli ningi o Jisuguma uyo witanagwa Samike. Uningi ng’wunuyo wimbaga mimbo ukinu wikimilija giki uweyi alinyehu noyi. Nulu agigela munhu wa gung’wib’onela abhanhu abhingi bhaduntogwa. Ukwene huguhaya giki, ‘b’alang’ung’ula bhanhu kaganda.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikalaga chiza na bhanhu bha muchalo jakwe. Agabhambilija abho bhali mumakoye ijinaguginja wangu amakaye genayo, kugiki nabho bhapandike bhuyegi. Umunhu ng’wunuyo agab’izaga azunije nulu guminyika kunguno ya gwita mihayo ya wiza ukubhiye. Alina bhutogwa kubhanhu ubhogub’enhela bhuyegi abho alikala nabho. Ulu wigela munhu ogung’wib’onelwa umunhu ng’wunuyo, ‘b’alang’ung’ula bhanhu kaganda.’

Akahayile kenako kalanga bhanhu gwikala na bhutogwa kubhanhu ubhogudula gubhalunguja abho bhali mumakoye. Ubhutogwa bhunhubho bhugulanga bhichab’o gwikala bho mholele umuchalo jabho.

(Luka 23:48- 49; Luka 24: 20-21).

KISWAHILI: WATANUNG’UNIKA WATU KWA MAKUNDI.

Chanzo cha msemo huo chatokea kwa manju wa Kisukuma aliyeitwa Samike. Manju huyo alikuwa akiimba nyimbo kwa kujisifia upole aliokuwa nao uliomwezesha kuishi vizuri na watu. Hata akitokea mtu wa kumuonea, watu wengi hawatafurahia kitendo hicho na hawatampenda. Ndiyo kusema kwamba, ‘watanung’unika watu kwa makundi.’

Msemo huo hulinganishwa kwa mtu yule aishiye vizuri na watu walioko kwenye kijiji chake. Huwa akiwasaidia wenye matatizo mbalimbali maishani mwao ili waweze kuyatatua mapema na kuanza kufurahi tena.

Mtu huyo hukubali hata kuumia kwa ajili ya kutenda mema kwa faida ya wenzake. Hufanya hivyo kwa sababu ya upendo alio nao kwa wenzake. Upendo huo humpatia furaha ya kuwasaidia watu wake kwa upole. Kwa hiyo basi, mtu huyo akionewa na watu wenye nia mbaya, ‘watanung’unika watu kwa makundi’.

Msemo huo hufundisha watu kuishi kwa upendo na watu ili kuweza kuwasaidia na kuwafariji wale wenye shida mbalimbali. Upendo huo utawafundisha wenzao umuhimu wa kuishi kwa amani kwenye kijiji chao.

(Luka 23:48- 49; Luka 24: 20-21).

african-dancers-

ENGLISH: PEOPLE WILL COMPLAIN IN GROUPS.

The origin of this saying is a Sukuma maestro named Samike. The man used to sing boasting of his gentleness, which enabled him to live well with other people. Even if a bully happens to molest him, most people will not like it and him. Yes, ‘People will complain in a groups.’

The saying is used in comparison to refer to any person who lives well with other people in his village. He helps those who are in various troubles in life so that they can easily resolve them and start enjoying life again.

Such a person even accepts to suffer in order to do good deeds that benefit of his fellows. He does so out of love for his fellows. That love gives him the joy of helping his people in good faith. So, if that person is bullied by any ill-minded people, ‘people will complain in groups’.

The saying teaches people about living in love with other people so that they can help and comfort those in various troubles. That love will teach their peers about the importance of living in peace in their village.

(Luke 23: 48-49; Luke 24: 20-21).

264. GWEJA MINO DAHOYA.

Imbuki ya lusumo lunulo ilolile mino ga bhanhu bhab’ili abho bhalihoya. Umumahoya gabho geneyo, bhagab’izaga bhisekela guti giki bhalolecha mino, kunguno bhuling’wene aligabhona amino ga ng’wiye, aliyo iyoilihoyi umugati yakwe umunhu ng’wunuyo, uungi adudula uguibhona. Hunagwene abhanhu bhagayombaga giki, ‘gweja mino dahoya.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agikalaga usekela bhanhu bho golecha mino duhu ukubhoyi, aliyo umung’holo yakwe agab’izaga apelanile na adabhatogilwe abhiye. Umunhu ng’wunuyo agayombaga mihayo ya wiza, aliyo umung’holo yakwe, aliganika gwita mihayo yabhub’i ukubhiye. Umumahoya genayo, abhiye bhagayombaga giki, ‘gweja mino dahoya.’

Ulusumo lunulo lolanga bhanhu gubhatogwa abhanhu abho bhalihoya nabho. Ubhutogwa bhunubho bhugubhambilija abhanhu bhenabho ijinagwikala bho mholele na bhananzendo bhichab’o.

(Yohana 2: 2:23 – 225)

KISWAHILI: KWA WEUPE WA MENO, TUMEONGEA.

Chanzo cha methali hiyo chaangalia meno ya watu wawili wanaoongea pamoja. Katika maongezi yao hayo, watu hao huwa wakioneshana meno kwa kuchekeana kana kwamba wanaonesha meno, kwa sababu kila mmoja huona meno ya mwenzake, lakini hawezi kuona mawazo yaliyomo moyoni mwa mwenzake huyo. Ndiyo maana watu husema kwamba, ‘kwa weupe wa meno, tumeongea.’

Methali hiyo hulinganishwa kwa mtu yule ambaye huwa akiwachekelea watu kwa kuonesha kwao meno tu, lakini huwa amekasirika moyoni mwake na hapendi wenzake. Katika maongezi hayo wenzake humwambia hivi, ‘weupe wa meno tumeongea.

Methali hiyo hufundisha watu kuwapenda wenzao wanaoongea nao. Upendo huo utawasaidia watu wao katika kuishi kwa amani na wanakijiji wenzao kwa ajili ya kujiletea maendeleo mengi maishani mwao.

(Yohana 2: 2:23 – 225).

ENGLISH: BY THE WHITENESS OF THE TEETH, WE HAVE HAD A GREAT TALK.

The origin of this proverb is the teeth of two people talking together. In their conversations, these people expose their teeth as if they were displaying them, because they see each other’s teeth, but they cannot see the thoughts that are in each other’s heart. That is why people say, ‘By the whiteness of the teeth, we have had a great talk.’

The proverb is used comparatively with reference to people who make fun of other people by just showing their teeth, but they are angry deep inside their hearts and they do not like their colleagues. In conversations, their colleagues who suspect their hypocricy tell them, ‘By the whiteness of the teeth, we have had a great talk’.

The proverb teaches people to love the people they talk to. This love will help their people live in peace with their fellow villagers for the sake of improving their lives in various ways.

(John 2: 2:23 – 225).

263. NINENILE IMBUGA.

Imbuki ya lusumo lunulo ilolile mbuga iyo munhu aliibhitila. Umunhu ng’wunuyo agasiminzaga lugendo lulihu umumbuga yiniyo. Hangi iganojaga kunguno ya wingi bho masalu umo gagamanaga gulibhila amagulu gakwe. Imbuga yiniyo iganojaga noyi umunhu ng’wunuyo. Ulu oyifuma imbuga yiniyo agayegaga noyi. Hunagwene agayombaga giki, ‘ninenile imbuga.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo olimumakoye ahashigu ijojab’itile. Ihaha lulu wingile umumakoye genayo, alimugati ya bhuyegi bhutale. Umunhu ng’wunuyo agabhalomelaga abhiye igiki ogamalile amakoye genayo. Alimubhuyegi bho gulumbilija giki okindile chiza. Hunagwene, agayombaga giki, “ninenile imbuga”. Ukwene huguhaya giki ogamalile amakoye ayo gankoyaga, wandije guyega duhu ihaha.

Ulusumo lunulo lolanga bhanhu gwiyumilija gutumama milimo na bhukamu bhutale, kugiki bhapandike matwajo mingi umuwikaji bhobho. Ulu bhalagapandike amatwajo genayo, bhuling’wene aguhaya nawe giki, ‘ninenile imbuga.’

(2Timotheo 2:9-11; 2Timotheo 4:7-8).

KISWAHILI: NIMEIVUKA MBUGA.

Chanzo cha methali hiyo chaangalia mbuga ambayo mtu anatembea juu yake. Mtu huyo hutembea kwa mwendo mrefu kwenye mbuga hiyo kwa sababu ya ukubwa wake. Zaidi ya hayo, yeye huchoka kwa sababu ya wingi wa mchanga uliomo ndani yake ambao huifanya miguu yake ididimie kwenye mchanga huo. Mbuga hiyo huzidi kumchosha sana mtu huyo. Hivyo akiimaliza mbuga hiyo mtu huyo atafurahi sana. Ndiyo maana yeye husema kwamba, ‘nimeivuka imbuga.’

Methali hiyo hulinganishwa kwa mtu yule ambaye alikuwa kwenye matatizo makubwa siku zilizopita. Hivyo kwa sasa yuko kwenye furaha kubwa kwa sababu emeyamaliza matatizo yale. Anafanana na mtu aliyeivuka mbuga hiyo kubwa na ndefu. Mtu huyo huwasimulia wenzake kwamba alikuwa na matatizo makubwa, lakini sasa amayamaliza. Ameshinda hivyo anafurahia ushindi huo. Ndiyo maana mtu huyo husema kwamba, ‘nimeivuka mbuga.’ Ndiyo kusema kuwa, ameyamaliza matatizo yaliyokuwa yakimsumbua, kwa sasa anafurahia ushindi huo.

Methali hiyo hufundisha watu juu ya kuvumilia katika kufanya kazi kwa bidii kubwa ili waweze kupata mafanikio mengi maishani mwao. Wakiyapata mafanikio hayo kila mmoja atasema hivi, ‘nimeivuka mbuga.’

(2Timotheo 2:9-11; 2Timotheo 4:7-8).

desert

ENGLISH: I HAVE CROSSED THE PLAIN.

The origin of this proverb is a plain on which someone was walking. Such a person had a long walk from one side of the plain to the other because of its humongous size. A person walking on a humongous plain gets tired because of its size and the amount of mud that keeps his/her feet sinking into the plain. As such, the plain is very tiring. Thus, when the person finishes the journey to cross it will be very happy. That’s why he/she says, ‘I have crossed the plain.’

The proverb is comparatively used with reference to a person who was in serious trouble in the past and is now in great joy because he/she has solved the problem. He/she is like a person who crossed a vast plain. The person tells his/her colleagues that he/she had serious problems, but he/she has now gone them and it is all the past. He has won so he enjoys the victory. That is why the man says, ‘I have crossed the park.’ That is, he has solved the problems that were bothering him, and now he enjoys the victory.

The proverb teaches people to persevere in working hard so that they can get the most out of their lives. When they achieve that, everyone will say, ‘I have crossed the park.’

(2Timothy 2: 9-11; 2Timothy 4: 7-8)