heritage

443. MBITI YAMANA GALILE.

Imbuki ya kahayile kenako yingilile kukikalile ka mbiti. Imbiti yiniyo ingalyaga ijiliwa jayo bho nyasalasala, kunguno imanile igiki ulu yubhonwa igupejiwa.

Ulu yuhaya gudima ntugo halebhe, igajaga bho gukungila, kugiki adizibhona ung’winikili o ntugo gunuyo. Hunagwene abhanhu bhagayombaga giki, ‘mbiti yamana kalile.’

Akahayile kenako kagalenganijiyagwa kuli munhu, uyo agajaga ulilila jiliwa, mumakaya ga bhanhu, nyasalasala. Umunhu ng’wunuyo, agalenganijiyagwa na mbiti, kunguno nayo idajaga bho lolele, mpaga ikunge kunge nayije. Yiyoyi igagaja bho gukungila, kugiki idule ugugudima untugo gunuyo.

Uniliji nang’hwe agajaga bho gulola meng’ho, kugiki abhanhu bhadizumbadija. Hunagwene abhanhu bhagang’witanaga umunhu ng’wunuyo giki, ali ‘mbiti yamana kalile.’

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja guja bhulilila jiliwa, mukaya ja bhichabho, kugiki bhatumame milimo, iyo idulile gubhapandikila jiliwa jagubhatosha gulya, mukaya jabho.

Mathayo 1:18.

2 Wathesalonike 3:6-10.

KISWAHILI: FISI ALIYEFAHAMU NAMNA YA KULA.

Chanzo cha msemo huo chatokea kwenye namna alavyo fisi. Fisi hula chakula chake kwa akili ya ujanja ujanja, kwa sababu aelewa kwamba, akionwa atafukuzwa.

Akitaka kushika mfugo sehemu fulani, huenda kwa kunyemelea, ili asionwe na mwenye mfugo huo. Ndiyo maana watu husema kwamba, yeye ni ‘fisi aliyefahamu namna ya kula.’

Msemo huo hulinganishwa kwa mtu yule aliye na tabia ya kwenda kula chakula, kwenye familia za watu, kwa kutumia akili za ujanja ujanja.

Mtu huyo, hulinganishwa na fisi, kwa sababu naye haendi kwa wazi, mpaka aangalie kwanza ndipo aende. Yeye huenda kwa kunyemelea, ili aweze kuukamata mfugo huo.

Mlaji wa kwenye familia za watu naye, huenda kwa kuangalia alama za nyakati, ili watu wasimgundue. Ndiyo maana watu humwita mtu huyo kwamba, yeye ni ‘fisi aliyefahamu namna ya kula.’

Msemo huo hufundisha watu juu ya kuacha tabia za kunyemelea kwenda kula chakula, kwenye familia za watu, ili waweze kufanya kazi zile ziwezazo kuwapatia chakula cha kutosha, kuwalisha kwenye familia zao.

Mathayo 1:18.

2 Wathesalonike 3:6-10.

hyena

nature hyena

ENGLISH: THE HYENA HAS KNOWN THE MANNER OF EATING.

The source of the saying comes from the manner of eating of a hyena. Hyenas eat food with a cunning mind, because they know that when seen by human beings they can be chased and sometimes killed. So, if a hyena wants to eat a certain domestic animal, it has to sneak in a manner that it cannot be seen.

The saying can be compared to a person who has a tendency to go out to eat, in people’s families, using clever tactics. This person might be going secretly to eat in other peoples’ families. He/she knows the time when food is served and therefore sneakingly goes to join them in eating. Such people are being described using the saying that ‘the hyena has known the manner of eating.’

The saying teaches people to stop the habit of eating from other peoples’ families rather work hard and be self-sufficient in order to feed oneself and his/her family as a whole.

Matthew 1:18.

2 Thessalonians 3: 6-10.

442. GOGA NA BHA BULIMA LISO MUSILILI.

Imbuki ya lusumo lunulo yingilile kukikalile ka bhanhu bha bulima. Abhanhu bhenabho, bhikalaga na kajile ka gwikala bhubhalola musilili abho bhaloga nabho. Hunagwene abhanhu, ulu munhu ubhalola musilili, bhagang’wilaga giki, ‘goga na bha bulima liso musilili.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo ali omasala mabhi. Umunhu ng’wunuyo, agalolaga nzila ya gubhitilila yabhubhi abhiye, guti gubhighila, nulu gubhitila ginhu jose jose, ijo jilija bhubhi.

Abhanhu abho bhagamanile amasala ga ng’wa munhu ngu’wunuyo, igiki gali mabhi, bhagabhahugulaga abhichabho, kugiki bhiyangalile, adizudula gubhitila yiyabhubhi yiniyo. Hunagwene abhanhu bhagayombaga giki, ‘goga na bha bulima liso musilili.’

Ulusumo lunulo lolanga bhanhu higulya ya guleka nhungwa ja gubhitila ya bhubhi abhichabho, na gwilalang’hana na bhanhu abha masala mabhi, kugiki, bhadizitilwa yiyabhubhi, yiniyo, umuwikaji bhobho.

Mathayo 5:29.

2 Petro 2:14.

KUOGA NA WATU WA BULIMA JICHO KWENYE MAENEO YA CHINI.

Chanzo cha methali hiyo chatokea kwenye maisha ya watu wa bulima. Watu hao, walikuwa na desturi ya kuwaangalia kwa jicho la chini chini, wale waliokuwa wakioga nao. Ndiyo maana watu husema kwamba, ‘kuoga na watu wa bulima jicho kwenye maeneo ya chini.’

Methali hiyo hulinganishwa kwa mtu yule, ambaye ana akili mbaya. Mtu huyo hutafuta njia za kuwatendea maovu wenzake, kama vile kuwaibia, au kuwatendea ovu lolote lile.

Watu wale wanaozifahamu akili mbaya za mtu huyo, huwaangalisha wenzao, ili muovu huyo asije akawatembea uovu huo. Ndiyo maana watu husema kwamga, ‘kuoga na watu wa bulima jicho kwenye maeneo ya chini.’

Methali hiyo hufundisha watu juu ya kuacha tabia za kutenda maovu, na kuwa makini na watu wenye akili za kutenda maovu, wasije wakawatendea uovu huo, maishani mwao.

Mathayo 5:29.

2 Petro 2:14.

girl-sea beach young

child-shower

ENGLISH: IN SHOWERING TOGETHER WITH THE BULIMA PEOPLE ALWAYS THEIR EYES ARE DOWN ON YOU.

The source of the proverb comes from the lives of Bulima people. These are the people who had a bad habit. So, when bathing together, they will always keep their eyes on you to look for ways to hurt you. This is why people say ‘in showering together with the Bulima people always their eyes are down on you.’

The proverb can be compared to a person who has a bad mind. Such a person looks for ways to hurt others, such as robbing them, or doing anything wrong.

The proverb teaches people about giving up bad habits, and being careful with people who do evil things. This will make them be good people in the society and be loved by others as well.

Matthew 5:29.

2 Peter 2:14.

441. BHUSUMBA BUDOGELAGWA KIHAMO.

Imbuki ya lusumo lunulo yilolile bhusumba, ubho bhujile wileka, kunguno ya gubyalwa heke bhuli ng’wene. Ubhusumba bhunubho, bhugabhejiyagwa na bhanhu abho bhali bhilika limo. Abhanhu bhenabho bhadulile gwigusha, nulu goga kihamo, kunguno amasala gabho gali halumo.

Aliyo lulu, amalika ga bhanhu gagajaga gitonja, bhuli ilika kunguno abhanbhu, bhadakulanijaga lihamo pye abhose. Hunagwene abhanhu bhagayombaga giki, ‘bhusumba bhudogelagwa kihamo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agisanjaga mulilika lya bhanhu abho bhadibhang’wi lika lwakwe. Umunhu ng’wunuyo adulile nulu guntola ng’waniki uyo, alenganilile na bhizukulu bhakwe. Hunagwene abhanhu bhagang’wilaga giki, ‘bhusumba bhudogelagwa kihamo.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka nhungwa ja gwibhinzila ikujo kubhanhu, bho gwisanja muli lika ilo, lidilyabho, kugiki, bhadule gwikala ni kujo lyabho, umunzengo gobho.

Yohane 1:24-27.

KISWAHILI: LIKA HALIOGWI KWA PAMOJA.

Chanzo cha methali hiyo chaangalia lika ambalo hutofautina na lingine, kwa sababu ya kuzaliwa wakati tofauti kwa kila mmoja.

Ulika huo, huundwa na watu wenye umri uli sawa. Watu hao waweza hata kucheza na kuoga kwa pamoja, kwa sababu akili zao huendana.

Lakini basi, lika za watu hutofautiana kutoka mtu mmoja hadi ng’wine, kwa sababu ya watu wote kutokukua kwa pamoja. Ndiyo maana watu husema kwamba, ‘lika haliogwi kwa pamoja.’

Methali hiyo hulinganishwa kwa mtu yule ambaye hujiingiza kwenye lika ambalo siyo la watu wa lika lake. Mtu huyo aweza hata kumuoa binti ambaye ni wa lika la wajukuu zake. Ndiyo maana watu humwambia kwamba, ‘lika haliogwi kwa pamoja.’

Methali hiyo hufundisha watu juu ya kuacha tabia za kujivunjia heshima kwa kujiingiza kwenye kundi la watu wa lika ambalo, ni la watu wengine, ili waweze kuishi kwa heshima katika kijiji chao, maishani mwao.

Yohane 1:24-27.

girl-youth

ENGLISH: AGE DIFFERENCE MATTERS.

The source of the proverb is the difference in age between one person and another person. This comes because these people are born at different times. People of the same age are likely to share so many things in common. They can shower together, play together,ect. But, if their ages are different, they are likely not to share some things. This is why people can tell such individuals that ‘age difference matters’ to mean they are not the same.

The proverb can be compared to a person who indulges in a group that the members are not his/her mate. The person may even marry a daughter who belongs to her grandchildren in terms of age. That is why people can tell such individuals that ‘age difference matters.’

The proverb teaches people about giving up self-destructive behaviour. They need to respect their ages and behave according to the set ethnical conducts of a particular society.

John 1: 24-27.

440. BHUBYALWA BHUDOGAGWA.

Imbuki ya lusumo lunulo, ilolile bhubyalwa na bhogi bho munhu. Umubhubyalwa munumo, umunhu nulu agabhiza abyalilwe na munhu uyo alinihanga ilo lidilyawiza, ung’wene alimyaji okwe duhu, adadulile guja kwilambo, giki agabhoge ubhubyalwa bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘bhubyalwa bhudogagwa.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhadalahaga abhabyaji bhakwe, kunguno ya mahanga gabho gubhiza gadigawiza.

Umunhu ng’wunuyo adulile nulu gubhalema abhabyaji bhakwe bhenabho, ulu ubhujiwa na munhu, na gwihaya giki, uweyi abhabyalilwe na bhasabhi. Hunagwene abhanhu bhagang’wilaga umunhu ng’wunuyo giki, ‘bhubyalwa bhudogagwa.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka gubhadosa abhabyaji, kugiki bhadule kubhalang’hana, bho gubhambilija chiza, umuwikaji bhobho.

Yohane 3:3-11.

Kutoka 20:12.

Mika 6:8.

KISWAHILI: UZAWA HAUOGWI.

Chanzo cha methali hiyo chaangalia uzawa na uogaji wa mtu. Mtu huyo hata akiwa na wazazi wenye sura mbaya, wao ni wazazi wake tu, hawezi kwenda kwenye Bwawa ili akauoge uzawa huo. Ndiyo maana watu husema kwamba, ‘uzawa hauogwi.’

Methali hiyo hulinganishwa kwa mtu yule ambaye huwadharau wazazi wake, kwa sababu ya wao kuwa na sura mbaya. Mtu huyo huweza hata kuwakana wazazi wake hao, akiulizwa na mtu fulani.

Yeye huko tayari hata kuwataja watu wengine ambao ni matajiri, kuwa ndio wazazi wake. Ndiyo maana watu humwambia mtu huyo kwamba, ‘uzawa hauogwi.’

Methali hiyo hufundisha watu juu ya kuacha kuwadharau wazazi wao, ili waweze kuwaheshimu kwa kuwatunza vizuri, maishani mwao.

Yohane 3:3-11.

Kutoka 20:12.

Mika 6:8.

mothers-love

benin

ENGLISH: ORIGINALITY CANNOT BE TAKEN OFF THROUGH BATH.

The source of the proverb looks at one’s origin and bath. One cannot reject his/her parents just because of their poor condition. The proverb advices people that they cannot take off their origin by simply showering.

The proverb can be compared to a person who despises his parents because of their poor condition. That person can dare to deny them and, instead, adopt other well-to-do people as his/her parents. Such people are being warned using the proverb that ‘originality cannot be taken off through bath.’

This proverb teaches people to stop disrespecting their parents. They should take care of their parents in a manner that can make them be respected.

John 3: 3-11.

Exodus 20:12.

Micah 6: 8.

439. YANDI YA NG’WA MONGO NTEMI O BADI.

Imbuki ya kahayile kenako yingilile kuli ntemi o Badi, uyo witanagwa Mongo. Untemi ng’wunuyo, ohoyaga na manhu bhakwe abho obhalangaga kikalile kawiza, na bhichabho. Umumahoya gakwe genayo, obhizaga ulu umhona munhu uyo adelelagwa wangu iyo aling’wila, ong’wilaga giki, alindi.

Umunhu uyo alindi ng’wunuyo, munho munhu uyo alimu giiti ya guduma gwelelwa iyo aliwilwa na bhiye. Hunagwene abhanhu ulumumhona munhu uyo alindamu ugwelewa iyo bhaling’wila, bhagayombaga giki, ung’wunuyo ali ‘yandi ya ng’wa Mongo ntemi o Badi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alemile ugushauriwa na bhiye. Umunhu ng’wunuyo, wikolile nuyo alimu giiti, kunguno nang’hwe, alindamu uguimana isolobho ya mihayo iyo bhaling’wila abhiye. Uweyi alindamu nu guyangulwa, ulu widumaga na munhu. Hunagwene abhanhu bhagayombaga giki, umunhu ng’wunuyo ali ‘yandi ya ng’wa Mongo ntemi o Badi.’

Akahayile kenako kalanga bhanhu higulya ya guitegeleja wangu imihayo iyo bhaliwilwa na bhichabho, kugiki bhadule guyelelwa wangu, na kuikalana, umuwikaji bhobho..

Luka 24:25-27.

Luka 24: 30-31.

KISWAHILI: YA ASIYEELEWA YA MONGO MTEMI WA BADI.

Chanzo cha msemo huo chatokea kwa mtemi wa Badi aliyeitwa, Mongo. Mtemi huyo alikuwa akiongea na watu wake juu ya kuishi vizuri katika kijiji chake. Akigundua kuwa, anayeongea naye, hakielewi kile anachomfundisha, alimwita mtu huyo kuwa ni mtu asiyeelewa.

Mtu huyo asiyeelewa yuko kwenye giza la kutokukielewa kile anachoambiwa na wenzake. Ndiyo maana, watu wakawa wanautumia msemo huo, kwa watu wale ambao hawaelewi kwa kusema kwamba, ‘ya asiyeelewa ya Mongo mtemi wa Badi.’

Msemo huo hulinganishwa kwa mtu yule ambaye hataki kushauriwa na wenzake. Mtu huyo hufanana na mtu aliyemo kwenye giza la kutokuelewa kile anachoelezwa na wenzake. Yeye pia ni mgumu wa kuamuliwa, akikosana na mtu. Ndiyo maana watu humwambia kwamba yeye ni ‘ya asiyeelewa ya Mongo mtemi wa Badi.’

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuyaelewa mapema, yale wanayoelezwa na wenzao, ili waweze kuyatumia hayo katika kuyaendeleza vizuri, maisha yao.

Luka 24:25-27.

Luka 24: 30-31.

ENGLISH: IT IS OF MONGO’S HARD TO UNDERSTAND THE CHIEF OF BADI.

The source of the saying comes from the chief of Badi named Mongo. This chief used to talk to his people about living well in his village. He later on realized that the one he was talking to did not understand what he was telling him then he called the man as a misunderstanding one.

The man who does not understand is in darkness of not understanding what his fellow men tell him. Therefore, people who could not understand easily any given information were described using the saying that ‘it is of Mongo’s hard to undertand the chief of Badi.’

The saying can be compared to a person who does not want the advice of his/her colleagues. This person is like a person who is in the dark for not understanding what others are saying. He/she is also tough to reconcile when in conflict with another person. That is why people can tell him/her that he/she is ‘hard to undertand the chief of Badi’ to communicate his/her difficulty nature of understanding things.

The saying teaches people to focus on understanding what their peers tell them in order for them to have good understanding with neirbours.

Luke 24: 25-27.

Luke 24: 30-31.