heritage

252. WAPYA NKILA ATIZUKA YA KUNUMA.

Imbuki ya lusumo lunulo ilolile mva. Imva igikalaga bihi na moto. Unkila goyo ulu gupya moto igapelaga nhambo bho nduhu ugulab’ula ukunuma. Kuyiniyo lulu, indimu yiniyo igab’izaga idamanile umo goligupwilile unkila goyo, na hangi idizukaga umo yaliyapwila. Hunagwene abhanhu bhagayombaga giki, ‘wapya nkila adizuka ya kunuma.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo walina makoye aha shigu ijanuma uyo adikalaga na wizuki bho makoye genayo. Umunhu ng’wunuyo adikagaga na wizuki ubho makoye aganuma kunguno ya b’upandiki bho jikolo ijo alinajo ihaha.

Aliyo aho olinamakoye wikalaga agulombaga wambilijiwa bho kufuma kubhanhu b’angi, aliyo aho gashila amakoye genayo, oya ugub’izuka abhanhu abho bha ng’wambilija ugwinga umumakoye genayo. Hunagwene abhanhu bhagayombaga giki, ‘wapya nkila adizuka ya kunuma.’

Ulusumo lunulo lolanga bhanhu gub’iza na bhulumbi ukubhanhu abho bhabhambilija ugwinga umumakoye ayo bhalinago aha shigu ijanuma. Ubhub’umbi bhunubho b’ugub’ambilija ugwikala chiza na bhichabho umukikalile kabho. Hangi bhagudula gubhinja na bhangi umumakoye guti genayo, kunguno bhagadeb’ile amakoye genayo, ni nzila ijagugingija bhajimanile.

KISWAHILI: ALIYEUNGUA MKIA HATAKUMBUKA YA NYUMA

Chanzo cha methali hiyo chaangalia mbwa. Mbwa huwa karibu na moto. Mkia wake ukiungua moto mwenyewe hukimbia mbio bila kuangalia nyuma. Kwa hiyo, myama huyo huwa hajui uliuvyoungua mkila wake huo, na tena hakumbuki namna alivyoungua. Ndiyo maana watu husema kwamba, ‘ameungua mkia hatakumkuka ya nyuma.’

Methali hiyo hulinganishwa kwa mtu aliyekuwa na matatizo kwenye siku za nyuma ambaye huwa hayakumbuki matatizo hayo kwa sasa. Mtu huyo hawi na kumbukumbu ya matatizo ya nyuma kwa sababu ya mafanikio yake ya sasa.

Lakini alipokuwa na matatizo alikuwa akiomba msaada wa kusaidiwa kutoka kwa watu wengine ili aondokane na matatizo hayo. Baada ya kufanikiwa ombi lake hiyo, hawakumbuki hata wale waliomsaidia kuondokana na matatizo hayo. Ndiyo maana watu husema kwamba, ‘‘ameungua mkia hatakumkuka ya nyuma.’

Methali hiyo hufundisha watu kuwa na shukrani kwa watu waliowasaidia kuondokana na matatizo yaliyokuwa yakiwasumbua siku za nyuma. Shukrani hiyo itawasaidia katika kuishi vizuri na wenzao maishani mwao. Zaidi ya hayo, watu hao wataweza pia kutoa msaada wa kuwandoa wengine walioko kwenye matatizo kama hayo kwa sababu wanazielewe njia za kuondokana na matatizo kama hayo.

(Luka 9:62; Luka 16:24).

dog1

ENGLISH: HE WHO GOT ONE’S TAIL BURNT DOES NOT REMEMBER THE PAST.

The origin of this proverb is a dog. Dogs like to be close to fires. When the dog’s tail is burnt on fire, it runs away without looking back. Therefore, it may not know how much the tail has been burnt, and it would not remember how it got burnt. That is why people say, ‘He who got one’s tail burnt does not remember the past.’

The proverb is used comparatively to refer to persons who have had problems in the past but do not remember those problems at present. Such people have no memory of the past problems because of their current success.

However, when they had problems, they were asking for help from others in a bid to get rid of the problems. After succeeding they do not even remember those who helped them to overcome those problems and to rise to their current success story. That is why people say, ‘he who got one’s tail burnt does not remember the past.’

The proverb teaches people to be grateful to the people who helped them to overcome the problems they faced in the past. That gratitude will help them in living harmoniously with their peers throughout their lives. In addition, these people will also be able to provide help to others who are in similar problems because they understand ways of overcoming such problems.

(Luke 9:62; Luke 16:24).

251. MONGO GO MUSHING’ONGWA GUDUPULA MUNHU.

Imbuki ya lusumo lunulo ilolile mongo. Umongo ugoguchala munhu gugab’izaga ntale. Igelelilwe gugogoha b’o guleka ugugukila. Bhanhu b’ayomba, ‘ubhugota bho mongo gushoka.’ Gunguno ugunuyo gugabhulagaga bhanhu. Aliyo lulu umongo ulu guligugehu gudadulile kuchala munhu. Ugunuyo hu mongo ugomujing’ongwa. Hunagwene abhanhu bhagayombaga giki, ‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agogohaga mhayo gudololo uyo gudadulile nulu gutungisha munhu. Umunhu ng’unuyo agabhigazaga adina wiyab’i umukikalile kakwe. Alina bhob’a bhutale ubho guyomba nulu gwita mhayo gosegose uyo gudulile gung’wambilija uguyib’eja chiza ikaya yakwe. Hunagwene abhanhu b’agang’wilaga giki, ‘‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lolanga bhanhu ghub’iza na bhumani b’o gulenganija mihayo na guideb’a iyagutumamila haho b’atali ugukeleja. Ubhumani bhunubho bhugubhambilija abhanhu bhenabho ijinaguitumama wangu imilimo iyo idulile gujambilija chiza ikaya jabho.

KISWAHILI: MTO UNAOISHIA KWENYE VIFUNDO VYA MIGUU HAUSOMBI MTU.

Chanzo cha methali hii chaangalia mto. Mto wa kumsomba mtu huwa mkubwa. Yafaa kuuogopa mto kama huo kwa kuacha kuuvuka, kwa vile watu husema, ‘dawa ya mto ni kurudi.’ Hii ni kwa sababu mto huo huua watu wauvukao. Hata hivyo, mto ukiwa mdogo hauwezi kumsomba mtu. Huo ndio mto wa kufikia miguuni tu. Ndiyo maana watu husema, ‘mto wa miguuni haupeleki mtu.’

Methali hiyo hulinganishwa kwa mtu yule aogopaye jambo au neno dogo ambalo haliwezi kumsababishia kufungwa gerezani. Mtu huyo huwa hana uhuru wa kufanya kazi ziletazo maendeleo maishani mwake. Ana uoga mkubwa wa kuongea au kutekeleza jambo lolote lile litakiwalo kutekelezwa naye. Ndiyo maana watu humwambia kuwa, ‘mto wa kwenye vifundo vya miguu hausombi mtu.’

Methali hiyo hufundisha watu kuwa na uelewa wa kupima mambo na kuyaelewa mapema yale yatakiwayo kuyatekelezwa kwa haraka kabla hawajachelewa. Uelewa huo utawasaidia katika kuyatekeleza mapema malengo ya kazi zile ziwezazo kuwasaidia wao na familia zao kwa muda mwafaka.

(Luka 13:2-5).

waters river

ENGLISH: AN ANKLE-DEEP RIVER DOES NOT DROWN A PERSON.

The origin of this proverb is a river. For the river to drown someone, it has to be relatively deep. It is better to be cautious of such a river; if not necessary, one should avoid crossing it. As people say, ‘the best solution to a flooded river is to avoid crossing it.’ This is because flooded rivers usually drown crossing people. However, when a river is shallow, it can probable not drown anyone. That shallow river is similar to the anke-deep river. That is why people say, ‘An ankle-deep river does not drown a person.’

The proverb is used for encouraging people who are always scared ofsmall things or issues that cannot lead to their imprisonment. Such people are not free to work for their personal achievement in life. They are very timid to say or do anything that they have to do. That is why people encourage them by saying, ‘ An ankle-deep river does not drown a person.’

The proverb teaches people to have a sense of measuring things and to understand in advance what needs to be done quickly before it is too late. This understanding would help them in early pursuit of their career goals that will help them and their families in a timely manner.

(Luke 13: 2-5).

250. ILONDA LYA NG’HAB’I LIGAPIJIWAGWA LUME.

Imbuki ya kahayile kenako ilolile ilondo lya ng’wa munhu uyo aling’hab’i uogub’iza na makoye mingi umuwikaji bhokwe. Umunhu ng’wunuyo nulu agiminya bho gwigumha, agajaga luhu ukumilimo yake kunguno ya makoye gakwe. Adalekaga uguja ugujuchola ija gulwa, nose ililonda linilo ligapijiyagwa lume. Hunagwene abhanhu bhagayombaga giki, ‘ilonda lya ng’hab’i ligapijiwagwa lume.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhadadililaga bhasadu bhabho bho gub’achala gusibitali. Isada ja bhanhu bhenabho jigalekanijiyagwa mpaga nulu jipilila joyi duhu. Kuniyo lulu, abhanhu bhenabho bhagikolaga nu munhu ung’hab’i uyo wigumhaga upandika lilonga ilo ligapijiyagwa lume. Uwei agamanaga uja duhu ukumilimo yakwe kunguno ya makoye ayo alinago. Hunagwene, abhanhu bhagayombaga giki, ‘Ilonga lya ng’hab’bi ligapijiwagwa lume.’

Akahayile kaneko kalanga bhanhu gudilila bhasadu bhabho bho gubhambilija ugubhachala ugusibhitali kugiki bhadule gupila wangu. Ubhudiliji bhunubho bhugubhambilija bhasadu bhingi ijinagupila wangu na gwendelea na milimo yabho.

(Mathayo 5:3).

KISWAHILI: KIDONDA CHA MASKINI HUPONYWA NA UMANDE.

Chanzo cha msemo huo chaangalia kidonda cha mtu ambaye ni maskini. Mtu huyo hukumbwa na matatizo mengi maishani mwake. Kutokana na hali hiyo, hulazimika kwenda kufanya kazi hata kama amejikwaa akapata kidonda. Huwa haachi kwenda kazini, mwishowe kidonda chake hicho hupona chenyewe. Ndiyo maana, watu husema kwamba, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hulinganishwa kwa watu wasiowajali wagonjwa wao kwa kuwapeleka hospitalini kwa ajili ya kupata matibabu ili waweze kupona haraka. Magonjwa ya watu hao huachwa bila msaada wa kuyaponya upesi. Kwa namna hiyo, wagonjwa hao hufanana na mtu ambaye ni maskini aliyepata kidonda kwa kujikwaa, ambacho huponyeshwa na umande aukanyagao kila asubuhi aendepo kazini, kwa sababu ya matatizo yake. Ndiyo maana watu husema, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hufundisha watu kuwa na moyo wa kujali wagonjwa wao kwa kuwapeleka hospitalini ili waweze kupata matibabu ya kuwawezesha kupona haraka. Moyo huo wa kujali, utawasaidia wagonjwa wao kupona haraka na kuwawezesha kuendelea kufanya kazi kwa ajili ya kujiletea maendeleo.

Mathayo 5:3.

women

ENGLISH: A POOR PERSON’S WOUND IS HEALED BY DEW.

The origin of this saying is a wound of a poor person. Such a person experiences many problems in life. As a result, he/she has to go to work even if he/she has stambled, injured himself/herself and got a wound. He/she never misses going to work. In the end, the wound will heal itself. That is why, people say, ‘a poor person’s wound is healed by dew.’

The saying is used to draw attention of people who do not care for their sick persons by taking them to the hospital for treatment so they can recover faster. The diseases of those people are left without help for quick healing.

Such sick persons are like poor persons who suffer from stamble wounds, which are healed by dew that he tramples every morning on his way to work, because of his problems. That is why people say, ‘A poor persons wound is healed by the dew.’

The saying teaches people about being kind-hearted and about taking care of their sick persons by taking them to hospital so they can get treatment for speedy recovery. This caring attitude will help the sick persons recover quickly and continue working for their own development.

(Matthew 5: 3).

249. MGOGOHAGA MIDIMU GINEHE, IGUTUMANG’WA NA NANI?

Imbuki ya kahayile kenako ilolile milimo iyo ili midimu, aliyo lulu igenhaga matwajo mingi ukubhanhu abho bhagayitumamaga chiza. Abho bhagiyogohaga imilimo yiniyo bhagapandikaga makoye umumakaya gabho. Ijinagupandika maendeleo ga wanguwangu igelelilwe imilimo yiniyo imidimu itumamwe na bhanhu. Huna gwene abhanhu bhagakayombaga akahayile kenako ukubhob’a bha milimo giki, ‘mgogohaga midimu ginehe, igutumang’wa na nani?’ (liso lyobha uzidukangwa isakisaki).

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhali bhob’a bha guitumama imilimo imidimu. Amizo gabho gali mob’a abhanhu bhenabho. Bhagab’izaga bhayigegelile imimili yabho. Kunguno yiniyo bhadajibhejaga chiza ikaya jabho. Jigikalaga nikoye lya bhugayiwa bho jiliwa bhuli ng’waka. Abhanhu abho bhalibihi nabho, bhagabhakomelejaga guitumama ni milimo yiniyo imidimu bhoguyomba giki, ‘mgogohaga midimu ginehe, igutumamwa na nani!’

Akahayile kenako kalanga bhanhu kuleka b’ob’a bho guitumama imilimo imidimu, kunguno imilimo yiniyo idulile gub’ingija makoye umukaya jabho. Yigelelilwe abhanhu bhenabho b’aitumame imilimo yiniyo bho gwiyumilija mpala bhayimale chiza kugiki bhadule kupandika maendeleo wangu wangu umukaya jabho.

KISWAHILI: VIPI MNAOGOPA MAGUMU, YATAFANYWA NA NANI?

Chanzo cha msemo huo chaangalia kazi zilizo ngumu lakini huleta mafanikio mengi kwa watu wazifanyao vizuri. Pamoja na hayo, wengine huziogopa kazi hizo. Tabia hiyo husababisha baadhi yao hupata matatizo kwenye familia zao. Hata hivyo, ili kupata maendeleo ya haraka, kazi hizo ngumu yafaa zifanywe na watu wapendao maendeleo. Ndiyo maana watu huusema msemo huo kwa wale waogopao kazi ngumu, kwamba, ‘mnaogopa magumu yatafanywa na nani?’

Msemo huo hulinganishwa kwa watu walio waoga wa kufanya kazi ngumu. Macho yao ni maoga ya kazi hizo ngumu. Watu hao huidekeza miili yao na ndiyo maana hawazijengi vizuri familia zao. Hali hiyo husababisha familia hizo kusumbuliwa na matatizo ya kukosa chakula kila mwaka. Hivyo kutokana na hali hiyo, watu walio jirani nao huwahimiza kuzifanya kazi hizo kwa kutumia msemo huu kwamba, ‘‘mnaogopa magumu yatafanywa na nani!”

Msemo huo hufundisha watu kuacha woga wa kuzifanya kazi zilizo ngumu kwa sababu kazi hizo zaweza kuwaondolea matatizo kwenye familia zao. Yafaa watu hao wazifanye kazi hizo kwa uvumilivu mpaka wazimalize vizuri ili waweze kupata maendeleo kwa haraka kwenye familia zao.

Msemo huo huwafundisha watu walio waoga wa kazi ngumu kujitegemea kwa kuzifanya kazi hizo kwa uvumilivu.

(1 Petro 3:14; Mathayo 10:28).

person

wiring-hardness

ENGLISH: HOW COME YOU ARE AFRAID OF DIFFICULT TASKS; WHO WILL DO THEM?

The origin of this saying is hard work, but which brings a lot of benefits to those who do it well. Still, some are afraid of such work. This behavior leads to some of such people to experience problems in their families. However, in achieving rapid development, these difficult tasks must be carried out by the interested people. That is why people say the saying to those who are afraid of the hard work, ‘How come you are afraid of difficult tasks, who will do them?’

The saying is used comparatively to despise those people who do not want to work hard in their lives. Their eyes are always scared of hard work. These people take care of their bodies that is why they do not build their families well. This often results to sufferings of those families from food shortages every year. As a result, the neighbors urge them to do the difficult tasks using the saying, ‘‘how come you are afraid of difficult tasks; who will do them?’

The saying teaches people to let go of the fear of doing the difficult tasks because failure to do those tasks, in turn, may take a heavy toll on their families. It is befitting for such individuals to persevere in hard work until it is finished well so that their families can make rapid progress.

The saying imparts the hard-working spirit in people for self-reliance.

(1 Peter 3:14; Matthew 10:28).

248. TULO YA NG’HONDI YA GUMISIJA NG’HOME.

Imbuki ya lusumo lunulo ilolile ng’holo ng’osha iyo igitanagwa ng’hondi. Ing’hondi yiniyo igoleshaga kajile ka ng’holo ijo jili njungi noyi. Aho jugima guja na jagimaga mpapa ujegele haho nujitule najigwe. Jigab’izaga guti jilalile tulo iyo iliyagumisijiwa bho gutulwa ng’home. Hunagwene abhanhu bhayombaga giki, ‘tulo ya ng’hondi yagumisija ng’home.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhali na bhulendelezu bho guduma nulu uguitumama imilimo yabho. Abhanhu bhenabho gagab’ashililaga amakanza agamilimo guti gulima, nulu guja kuhofisi jabho, bhiyib’ile. Akajile kenako kagenhaga makoye gagugayiwa nulu jiliwa ahakaya jabho. Abhanhu bhenabho bhagiyenhelejaga gupejiwa imilimo yabho kunguno, ya bhudito bho guitumama imilimo yabho. Amakoye genayo gikolile na ng’hondi ilalile iyo iliyagutulwa ng’home nayudula ugumisha. Hunagwene abhanhu bhagayombaga giki, ‘tulo ya ng’hondi yagumisija ng’home.’

Ulusumo lunulo lolanga bhanhu gub’iza na bhukamu bho gutumama milimo yabho, kugiki bhadule gupandika matwajo mingi umuwikaji b’ob’o. Ubhukamu bhunubho bhugub’ambilija ijinagwendelea chiza ni milimo yabho.

KISWAHILI: USINGIZI WA DOROME NI WA KUAMSHIA RUNGU.

Chanzo cha methali hiyo chaangalia kondoo dume aitwaye dorome. Kondoo huyo huonesha mwenendo wa kondoo walio watembeaji sana. Wakizoea kwenda sehemu fulani, huwa hawatoki pale mpaka mtu awaendee na kuwapiga rungu ndipo waondoke pale. Kondoo hao huwa kama wamelala usingizi wa kuamushiwa rungu. Ndiyo maana watu husema kwamba, ‘usingizi wa dorome ni wa kuamshia rungu.’

Methali hiyo hulinganishwa kwa watu wenye upole wa kushindwa hata kufanya kazi zao. Watu hao hujikuta muda wa kufanya kazi, zikiwemo zile za kilimo na zile za maofisini, umeisha. Mwenendo huo huwaletea matatizo yakiwemo yale ya kukosa chakula kwenye familia zao, na wengine hata kufukuzwa kazi na waajiri wao. Matatizo hayo, hufanana na kondoo dume kupigwa rungu ndipo aondoke anapotakiwa kutoka. Ndiyo maana watu husema kwamba, ‘usingizi wa kondoo dorome ni wa kuamshia rungu.’

Methali hiyo hufundisha watu kuwa na bidii ya kufanya kazi zao ili waweze kujipatia mafanikio mengi maishani mwao. Bidii hiyo itawasaidia katika kuendelea vizuri na kazi zao ambazo ni muhimu katika kuwaletea maendeleo kwenye familia zao.

(Ufunuo. 5:6; Mithali 6:9-10; Yohane. 1:29).

ENGLISH: A FAST SLEEPING RAM IS WAKEN UP BY A STRIKE OF A CLUB.

The origin of this proverb is a ram. The ram reflects the behavior of sheep that wander regularly. When they are used to going somewhere, they do not get out of that place until someone goes there and strikes them with a club as if they were fast asleep. That is why people say, ”A fast sleeping ram is waken up by a strike of a club.’

The proverb is used comparatively to refer to people who are extremely humane to the extent of being unable to even perform their tasks. Those people take much lingerly than is requied in creating time to work, including in agricultural fields and in office jobs. This behavior causes them problems, including food shortage in their families, and some even get dismissed by their employers. These problems are like a strike of a club to a fast sleeping ram, which makes it leave the place to which it had confined itself. That is why people say, ‘A fast sleeping ram is waken up by a strike of a club.’

This proverb teaches people to be diligent in doing their work so that they can make their lives more successful. Such effort will help them get on with their work that is important in bringing development to their families.

(Rev. 5: 6; Proverbs 6: 9-10; John. 1:29).