Ulusumo lunulo, lulolile ng’ombe iyo ibhimbilile nomo. Ing’ombe yiniyo, igadumaga ugulya amaswa kunguno ya bhubhimbi bho nomo goyo gunuyo. Olihoyi ndimi ong’ombe uyo agajilugalila pye mulugutu kunguno ya ing’ombe imo iyo yali ya bhimba nomo.

Ung’wiye ugamuuja, “nibhuli ojilugalilaga mulugutu ing’ombe aliyo ilimi lyakulaga?” Uweyi agashosha, “ilihoyi ng’ombe imo iyo yabhimbaga nomo idudula ugulya amaswa.” Ung’wiye unshokeja, “iyib’imbile nomo idulemeja b’iye gudima.” Ubhunubho nab’ib’iza wandijo bho gutumama go lusumo lunulo.

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagadumaga nulu gulya jiliwa, hamo nulu gutumama milimo yabho, kunguno ya ng’wichabho umo uyo agusataga. Abhanhu bhenabho, bhagasunduhalaga noyi mpaga bhaduma ugupandika ijiliwa ijo jigabhinaga nguzu ja gutumamila milimo yabho chiza.

Abhanhu bhenabho bhagikolaga nu munhu uyo agaleka ugujichala ing’ombe jakwe ukwidima kunguno ya ng’ombe yakwe imo iyo yaliyabhimba nomo, iki nabho bhagadumaga ugulya nulu gutumama milimo kunguno ya gusatilwa na munhu obho umo. Hunagwene abhanhu bhagabhawilaga giki, “iyib’imbile nomo idulemeja b’iye gudima.”

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na wiyumilija bho gutumama milimo yabho, ulu bhalina makoye abhichacho, kugiki bhadule kupandika matwajo mingi ga gubhambilija ijinagubhulang’hana chiza ubhupanda bhobho.

Hangi lobhalanga abhanhu abho bhali na makoye kuleka ugubhamaja lubhango abhichabho, umubhasatu bhobho. Giko lulu, amakoye gabho, gadizubhiima lubhango abhichabho, umuwikaji bhobho.

Luka 15:25-31.

Zaburi 73:1-12.

Waefeso 2:4-10.

KISWAHILI: ALIYEVIMBA MDOMO HAWAZUII WANZAKE KULA MAJANI.

Methali hiyo huangalia ng’ombe aliyevimba mdomo. Ng’ombe huyo, hushindwa hata kula majani kwa sababu ya kuvimba mdomo wake. Alikuwepo mtu mmoja aliyekuwa mchungaji wa ng’ombe.

Mtu huyo aliwafungia zizini ng’ombe wote kwa sababu ya ng’ombe wake mmoja kuwa na tatizo la kuvimba mdomo wake. Mwenzake akamuuliza, “kwa nini hujawafungulia ng’ombe kwenda kuchunga hadi sasa?”

Yeye alijibu, “kuna ng’ombe mmoja amevimba mdomo, hivyo hawezi kula majani.” Mwenzake huyo akamjibu, “aliyevimba mdomo hawazuii wenzake kula majani.” Huo ndio ukawa mwanzo wa kutumika kwa methali hiyo.

Methali hiyo, hulinganishwa kwa watu wale ambao hushindwa hata kula au kufanya kazi zao, eti kwa sababu ya mtu mmoja kuugua, au kupata tatizo fulani. Watu hao, huhudhunika sana mpaka hufikia hatua ya kushindwa kujipatia mahitaji yao ya kila siku yakiwemo yale ya chakula, kwa sababu ya kuugua kwa mtu mwenzao. Wao hushindwa hata kufanya kazi za kuwapatia chakula, kwa sababu ya tatizo la mtu mmoja.

Watu hao, hufanana na mtu yule ambaye aliacha kuwafungulia ng’ombe wake kwenda malishoni kuchunga, eti kwa sababu ya ng’ombe mmoja kuvimba mdomo wake, kwa sababu na wao, hushindwa kuyatekeleza vizuri majukumu yao, kutokana na mmoja wao kupata tatizo fulani. Ndiyo maana watu huwaambia kwamba, “aliyevimba mdomo hawazuii wenzake kula majani.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilivu wa kuwawezesha kutimiza majukumu yao ya kuulinda na kuuendeleza uhai wao, hata kama kuna mmoja wao ambaye ana tatizo, ili waweze kujipatia mahitaji yao ya kila siku, maishani mwao.

Methali hiyo, pia huwafundisha watu wenye matatizo kutowafanya wenzao walio wazima, wakose raha au wahudhunike kipita kiasi kwa sababu ya kujidekeza kwao. Hivyo, matatizo yao yasiwazuie wengine kufurahi, maishani mwao.

Luka 15:25-31. “Wakati huo, yule mwana mkubwa alikuwa shambani. Alipokaribia nyumbani, akasikia sauti ya nyimbo na watu wakicheza. Akamwita mmoja wa watumishi na kumwuliza, ‘Kuna nini?’ Akamwambia, ‘Mdogo wako amekuja, naye baba yako amemchinja ndama aliyenona kwa sababu mwanawe amerudi nyumbani akiwasalama na mzima.’ Yule mwana mkubwa akakasirika, akakataa kuingia ndani. Basi baba yake akatoka nje na kumbembeleza. Lakini yeye akamjibu baba yake, ‘Tazama! Miaka yote hii nimekutumikia na hata siku moja sijaacha kutii amri zako, lakini hujanipa hata mwana mbuzi ili nifurahi na rafiki zangu. Lakini huyu mwanao ambaye ametapanya mali yako kwa makahaba aliporudi nyumbani, wewe umemchinjia ndama aliyenona!’

“Baba yake akamjibu, “ ‘Mwanangu, umekuwa nami sikuzote na vyote nilivyo navyo ni vyako. Lakini ilitubidi tufurahi na kushangilia kwa sababu huyu mdogo wako alikuwa amekufa na sasa yu hai, alikuwa amepotea naye amepatikana.’ ”

Zaburi 73:1-12. “Hakika Mungu ni mwema kwa Israeli, kwa wale ambao mioyo yao ni safi. Bali kwangu mimi, miguu yangu ilikuwa karibu kuteleza, nilikuwa karibu mguu wangu kuachia uliposimama. Kwa maana niliwaonea wivu wenye kujivuna nilipoona kufanikiwa kwa waovu. Wao hawana taabu, miili yao ina afya na nguvu. Hawapati shida zinazowataabisha watu wengine, wala hawapati mapigo na wanadamu. Kwa hiyo kiburi ni mkufu wao, wamejivika jeuri. Uovu hutoka katika mioyo yao iliyokufa ganzi, ubaya wa majivuno kutoka mioyoni mwao hauna kikomo. Hudhihaki na kusema kwa ukorofi, katika majivuno yao wanatishia kutesa. Vinywa vyao huweka madai hata kwa mbingu, nazo ndimi zao humiliki duniani. Kwa hiyo watu wao huwageukia na kunywa maji tele. Wanasema, “Mungu awezaje kujua? Je, Yeye Aliye Juu Sana anayo maarifa?’’ Hivi ndivyo walivyo waovu, sikuzote hawajali, wanaongezeka katika utajiri.”

Waefeso 2:4-10. “Lakini Mungu, kwa upendo Wake mwingi kwetu sisi, ambaye ni mwingi wa rehema, hata tulipokuwa wafu kwa ajili ya makosa yetu, alitufanya tuwe hai pamoja na Kristo Yesu, yaani, mmeokolewa kwa neema. Mungu alitufufua pamoja na Kristo na kutuketisha pamoja naye katika ulimwengu wa roho katika Kristo Yesu, ili katika ule ulimwengu ujao apate kuonyesha wingi wa neema Yake isiyopimika, iliyodhihirishwa kwetu kwa wema Wake ndani ya Kristo Yesu. Kwa maana mmeokolewa kwa neema, kwa njia ya imani, wala hii si kwa matendo yenu mema. Hii ni zawadi kutoka kwa Mungu, si kwa matendo, mtu awaye yote asije akajisifu. Kwa maana sisi ni kazi ya mikono ya Mungu, tulioumbwa katika Kristo Yesu, ili tupate kutenda matendo mema, ambayo Mungu alitangulia kuyaandaa tupate kuishi katika hayo.”

ENGLISH: A COW WITH A SWOLLEN MOUTH CANNOT PREVENT OTHERS FROM EATING GRASS.

This proverb focuses on a cow with a swollen mouth. Such a cow is unable to eat grass because of the swelling on its mouth. There was a man who was a herdsman.

The man locked all the cows in the cow shed because one of his cows had a swollen mouth therefore it was unable to eat grass. Seeing that he had locked all of his cattle in the shed, his companion asked him, “Why haven’t you allowed the cattle to go to graze up to this moment?”

He replied, “One cow has a swollen mouth, so she can’t eat grass.” His companion replied, “”a swollen mouth of one cow cannot prevent others from eating grass.” That was the beginning of the proverb.

The proverb is likened with a person who loses his ability to eat or work, perhaps because of a physical ailment or a malady. When it happens that their fellow is sick these, people are so depressed that they fail to provide for their daily needs, including food, because of the illness of a fellow human being.

These people are like the man who stopped taking his cattle to the grazing place because one of the cows had a swollen mouth which was preventing her from eating. That is why people tell the people with such a character, “a cow with a swollen mouth cannot prevent others from eating grass.”

This proverb teaches people about patience that will enable them to fulfill their responsibilities enough to protect and sustain their lives, even if one of them has a problem.

This proverb also teaches people who have problems not to make their peers miserable, uncomfortable or overwhelmed with their self-esteem. Thus, their problems should not prevent others from enjoying life.

Luke 15: 25-31.

Psalm 73: 1-12.

Ephesians 2: 4-10.

Ulusumo lunulo, lulolile ginhu ja gubhimbya ntwe go ng’wa munhu nhebhe ijo alijibhona aha shigu jahabhutongi. Olihoyi munhu umo uyo agantuma ng’wiye guja gujugusa jiseme aliyomba, “jaga ugaguse ijisema ja gulila jiliwa.” Uweyi agalema aliyomba, “unene nadujaga ugujugusa ijiseme jinijo.” Ung’wiye agashosha, “shagubhimbya ntwe ulashibhona.”

Ulusumo lunulo, lugaganijiyagwa kuli munhu nambu uyo agapandikaga makoye, umuwikaji bhokwe. Umunhu ng’wunuyo, alina nhinda ja gulema gwigwa iya guwilwa na bhiye, kunguno ya gubhadalaha abho agikalaga nabho. Uweyi agisangaga opandikaga makoye, kunguno ya bhulambu bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agalema gutumama nimo go gugusa jiseme aho atung’wa nung’wiye, kunguno nuweyi alinambu uyo agapandikaga makoye ga gwenhwa na bhulambu bhokwe bhunubho, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “shagubhimbya ntwe ulashibhona.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka bhulanbu, bho gulema gutung’wa na bhichabho, umukikalile kabho, kugiki bhadule gwigulambija gutumama milimo ya gubhapandikila matwajo mingi, umuwikaji bhobho.

Yeremia 49:16.

Mathayo 23:33.

Ezekieli 7:24.

Yeremia 50:32.

KISWAHILI: UTAKIONA KILICHOKUVIMBISHA KICHWA.

Methali hiyo, huangalia kitu cha kuvimbisha kichwa cha mtu fulani ambacho yeye akiona kwenye siku za mbeleni. Alikuwepo mtu mmoja ambaye alimtuma mwenzake kwenda kuosha vyombo vya kulia chakula, akisema, “nenda ukaoshe vyombi vya kulia chakula.” Yeye alikataa akisema, “mimi siendi kuosha vyombo hivyo.” Mwenzake alimjibu, “utakiona kilichokuvimbisha kichwa.”

Methali hiyo, hulinganishwa kwa mtu mwenye kiburi ambaye hupata matatizo, maishani mwake. Mtu huyo, huwa hasikii ya kuambiwa na wenzake, kwa sababu ya kuwadharau wenzake hao anaoishi nao. Yeye hujikuta amepata matatizo makubwa kwa sababu ya kiburi chake hicho.

Mtu huyo, hufanana na yule aliye kataa kuosha vyombo vya kulia chakula baada ya kutumwa na mwenzake, kwa sababu naye ana kiburi ambacho kumsababishia hupata matatizo. maishani mwake. Ndiyo maana watu humwambia kwamba, “utakiona kilichokuvimbisha kichwa.”

Methali hiyo, hufundisha watu juu ya kuacha kiburi, cha kukataa kutung’wa na wenzao, ili waweze kujibidisha kuyatekeleza vizuri majukumu yale yawapatiayo mafanikiyo mengi, maishani mwao.

Yeremia 49:16. “Vitisho vyako na kiburi cha moyo wako vimekudanganya, wewe unayeishi katika majabali ya miamba, wewe unayemiliki katika miinuko ya kilima. Ujapojenga kiota chako juu sana kama cha tai, kutoka huko nitakushusha chini,’’ asema BWANA.”

Mathayo 23:33. “Ninyi nyoka, ninyi uzao wa nyoka wenye sumu! Mtaiepukaje hukumu ya jehanam?”

Ezekieli 7:24. “Nitaleta taifa ovu kuliko yote ili kumiliki nyumba zao, nitakomesha kiburi cha wenye nguvu na mahali pao patakatifu patatiwa unajisi.”

Yeremia 50:32. “Mwenye majivuno atajikwaa na kuanguka wala hakuna ye yote atakayemuinua, nitawasha moto katika miji yake, utakaowateketeza wote wanaomzunguka.””

ENGLISH: YOU WILL SEE WHAT INFLATES YOUR HEAD.

The above proverb looks at something that makes a person’s head swollen with pride. There was a man who was asked by his friend to wash the dishes, saying, “Go and wash the dishes.” However that person refused, saying, “I’m not going to wash the dishes.” His friend replied, “You will see what makes your head inflated.”

That proverb is likened with a haughty man who gets into trouble in his life. Such person does not listen to what his or her peers say, because he or she despises them. However, he finds himself into a lot of trouble because of his arrogance.

This person is like the one who refused to wash the dishes after being asked to by a colleague because he is full of pride that makes him get in trouble in his life. That is why, to such a person people say to, “You will see what makes your head inflated.”

This proverb teaches people to stop being arrogant, to refuse to be sent or instructed by others to do things so that they can strive to fulfill responsibilities that give them success in their lives.

Jeremiah 49:16.

Matthew 23:33.Ezekiel 7:24.

Jeremiah 50:32.

Ulusumo lunulo, lulolile bhubhimbi bho ntwe go ng’wa munhu nhebhe na masangu ayo gagokalaga umu ntwe gokwe gunuyo. Olihoyi munhu uyo agantuma ng’wiye gujutumama nimo nhebhe, aliyomba, “jaga ugatumame nimo ubhujiku welaga.” Uweyi agalema aliyomba, “unene nalemaga nadujaga ugujutumama unimo gunuyo.” Ung’wiye agashosha, “bhimba ntwe masangu gokale.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu nambu uyo agapandikaga makoye, umuwikaji bhokwe. Umunhu ng’wunuyo, adigwaga ya guwilwa na bhiye, kunguno ya gubhadalaha abho agikalaga nabho. Uweyi agisangaga opandikaga makoye, kunguno ya bhulambu bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nu bhubhinbi bho ntwe uyo gugokalaga masangu. Amasangu genayo agikolanijiyagwa na makoye ayo gagenhelejiyagwa na bhulambu bhokwe, kunguno nuweyi agapandikaga makoye ga gwenhwa na bhulambu bhunubho, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “bhimba ntwe masangu gokale.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka bhulanbu, bho gulema gutung’wa na bhichabho umukikalile kabho, kugiki bhadule gwigulambija gutumama milimo ya gubhapandikila matwajo mingi, umuwikaji bhobho.

Yeremia 49:16.

Mathayo 23:33.

Ezekieli 7:24.

Yeremia 50:32.

KISWAHILI: VIMBA KICHWA MAKANDE YAJAE.

Methali hiyo, huangalia uvimbaji wa kichwa cha mtu fulani na makande ambayo hujaa kwenye kichwa chake hicho. Alikuwepo mtu mmoja ambaye alimtuma mwenzake kwenda kufanya kazi fulani, akisema, “nenda ukafanye kazi kumekucha.” Yeye alikataa akisema, “mimi nimekataa siendi kufanya kazi hiyo.” Mwenzake akajibu, “vimba kichwa makande yajae.”

Methali hiyo, hulinganishwa kwa mtu mwenye kiburi ambaye hupata matatizo maishani mwake. Mtu huyo, huwa hasikii ya kuambiwa na wenzake, kwa sababu ya kuwadharau wenzake hao anaoishi nao. Yeye hujikuta amepata matatizo makubwa kwa sababu ya kiburi chake hicho.

Mtu huyo, hulinganishwa na uvimbaji wa kichwa ambacho hujaa makande. Makande hayo hufananishwa na matatizo yaletwayo na kiburi chake hicho, kwa sababu naye hupata matatizo yasababishwayo na kiburi chake hicho. Ndiyo maana watu humwambia kwamba, “vimba kichwa makande yajae.”

Methali hiyo, hufundisha watu juu ya kuacha kiburi, cha kukataa kutung’wa na wenzao, ili waweze kujibidisha kuyatekeleza vizuri majukumu yale yawapatiayo mafanikiyo mengi, maishani mwao.

Yeremia 49:16. “Vitisho vyako na kiburi cha moyo wako vimekudanganya, wewe unayeishi katika majabali ya miamba, wewe unayemiliki katika miinuko ya kilima. Ujapojenga kiota chako juu sana kama cha tai, kutoka huko nitakushusha chini,’’ asema BWANA.”

Mathayo 23:33. “Ninyi nyoka, ninyi uzao wa nyoka wenye sumu! Mtaiepukaje hukumu ya jehanam?”

Ezekieli 7:24. “Nitaleta taifa ovu kuliko yote ili kumiliki nyumba zao, nitakomesha kiburi cha wenye nguvu na mahali pao patakatifu patatiwa unajisi.”

Yeremia 50:32. “Mwenye majivuno atajikwaa na kuanguka wala hakuna ye yote atakayemuinua, nitawasha moto katika miji yake, utakaowateketeza wote wanaomzunguka.””

ENGLISH: A SWOLLEN HEAD THAT IS LIKE FULL ‘MAKANDE’ IN A POT.

This saying focuses on the proud person whose head is swollen with arrogance that he looks like a kind of food (makande) which keeps on swelling every time when water is added to it.

There was a man who was asked by his friend to do some work, who told him “Go and work because it is already dawn.” He refused, saying, “I’m not going to do that job.” His colleague replied, “You have a swollen head like ‘makande’ (food) full in the pot.”

This saying is likened with a haughty man who gets into trouble in his life. That person does not listen to what his or her peers say, because he or she despises those with whom he or she lives. He finds himself in a lot of troubles because of his arrogance.

The person, however, is likened to a swelling of the head that is filled with bruises. These are likened with the problems caused by his pride which makes him suffer. To such a person people would say, “you have a swollen head like makande’ (food) full in the pot.”

This saying teaches people to stop being arrogant, to refuse to be influenced by their peers, so that they can strive to fulfill the responsibilities that give them the most success in their lives.

Jeremiah 49:16. Matthew 23:33. Ezekiel 7:24. Jeremiah 50:32.

736. NG´ASHA IGUB´ILILAGA.

Ulusumo lunulo, lwingilile kubhazugi bha walwa abho bhalobhekaga ing´asha. Ing’asha yiniyo, bhuli wandijo wa guzuga walwa. Iyoyi ulu yub´ilila aha lushigu lo gubhuzuga uwalwa, jigab´izaga jimanyikijo ja giki, uwalwa bhunubho bhugupya. Umo agamuja ung’wiye, “ginehe ing’asha yab’ililaga koyi?” Ung’wiye agashosha, “Ing´asha igub’ililaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapelanilaga gwita ginhu jilebhe, umuwikaji bhokwe. Umunhu ng’wunyo, agamanyikaga ukubhiye ikigi apenile umugati ya moyo gokwe.

Uweyi ulu ubhiza giki apelanilile gwita ginhu jawiza, guti gutumama nimo nhebhe, agugutumama unimo gunuyo bho bhukamu bhutale mpaga gushila. Aliyo lulu, ulu apelanilile gwita jito jabhubhi, guti gwibhonela bhanhu, abhiye bhagundebha wangu, bhandya gung’wiliga, kunguno adulile gulemaja bhanhu, umubhupelanu bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga ni ng’washa iyo igapyaga yayubhilila, golecha giki uwalwa bhunubho bhugupya, kunguno nuweyi agabhililaga, umugati ya moyo gokwe, golebha giki adulile gwita jito jilebhe, umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga kigi, “ing’asha igub’ililaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhupelanu bho gutumama milimo yabho bho bhugulambija bhutale, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho. Igelelilwe bhilemeje ugwikala na bhupelanu bho gwita jito ja bhubhi, umukikalile kabho.

Mathayo 13:33.

Luka 13:20-21.

Mathayo 16:12.

KISWAHILI: CHACHU INACHEMKA.

Methali hiyo ilianzia kwa wapika pombe walioandaa chachu. Chachu hiyo, ni kianzio cha kupika pombe. Hivyo yenyewe ikichemka siku ya kupika pombe, ni ishara kwamba pombe hiyo itaiva au itakuwa kali. Mmoja alimuuliza mwenzake, “vipi chachu imechemka huko?” Mwenzake alijibu, “chachu inachemka.”

Methali hiyo, hulinganishwa kwa mtu yule akasilikiaye kufanya kitu fulani, maishani mwake. Mtu huyo, hujulikana kwa wenzake kwamba amekasilika moyoni mwake.

Hivyo, ikiwa kwamba, yeye amekasilikia kutekeleza kitu chema, kama vile kufanya kazi, ataitekeleza kazi hiyo kwa bidii mpaka mwisho. Lakini, ikiwa mtu huyo, amekasilikia kutekeleza kitendo kiovu, kama vile kuonea watu, wenzake watamgundua mapema na kuanza kumkwepa, kwa sababu aweza kujeruhi watu katika hasira yake hiyo.

Mtu huyo, hufanana na chachu ile ambayo huiva ikawa inachemka, kuonesha kwamba pombe hiyo itaiva, kwa sababu naye huchemka ndani ya moyo wake, kuonesha kwamba, aweza kutekelea kitendo fulani, maishani mwake. Ndiyo maana watu humuita kwamba, “chachu inachemka.”

Methali hiyo, hufundisha watu juu ya kuwa na hasira ya kuzitekeleza kazi zao kwa bidii kubwa, ili waweze kupata mafanikio mengi maishani mwao. Inafaa wajizuie kukaa na hasira ya kutekeleza kitendo kiovu, katika maisha yao.

Mathayo 13:33. “Akawaambia mfano mwingine, ‘‘Ufalme wa Mbinguni unafanana na chachu ambayo mwanamke aliichukua akaichanganya katika vipimo vitatu vya unga mpaka wote ukaumuka.’’”

Luka 13:20-21. “Yesu akauliza tena, “Nitaufananisha Ufalme wa Mungu na nini? Unafanana na chachu ambayo mwanamke aliichukua na kuichanganya kwenye vipimo vitatu vya unga hadi wote ukawa umeumuka.””

Mathayo 16:12. “Ndipo wakaelewa kwamba alikuwa hasemi juu ya chachu ya kutengeneza mikate, bali juu ya mafundisho ya Mafarisayo na Masadukayo.”

ENGLISH: THE FERMENTED FLOUR IS BOILING.

This proverb originated with the brewers who had fermented some flour ready for local beer. Fermenting flour is the beginning of the brewing process. So if it boils over on the day of brewing, it is a sign that the liquour to be brewed will be very strong. In keeping with this proverb, one person would ask the other, “Is the fermented flour boiling there?” His companion would reply “Yes, the fermented flour is boiling.”

This proverb is compared with a person who is ready to do something, in his life. Such a man is known to his colleagues, as someone who is boiling over like fermented flour.

So, if that is the case, he may be anxious to do something good, such as to work, he will have to work hard to the end. But if such person is angry and commits a serious crime, such as bullying, his peers will likely recognize him and try to avoid him, as he may injure people in his anger.

Such person, like is the flour that is fermented and then boils, which shows that the liquor will be strong, so the person who is like fermented flour for making liquour can perform a certain act, in his life. That is why people call such a person “the fermented flour that is boiling.”

This proverb teaches people how to be committed or determined in carrying out their tasks with great diligence, so that they can have more success in life. However, they should refrain from harbouring resentment in their lives.

Matthew 13:33.

Luke 13: 20-21.

Matthew 16:12.

Olihoyi munhu uyo agawilwa na ng’wiye giki agwambilijiwa gugutumama nimo gokwe go gulimila ngese mpaka gushile. Umunhu ng’winuyo, agaduka ulindilaga giki agwiza munhu ang’wambilije, nose insese yakwe yukula.

Abhanhu bhumuja, “nibhuli udulimilaga ingese yako?” Uweyi agashosha, “nanindilaga munhu uyo uniwila giki agwiza anambilije ugulimila mpaga ishile ingese yiniyo.” Ung’wila giki, “owilagwa yapi.”

Hashinaga uguwilwa yapi munho guwilwa mihayo ya bhulomolomo. Aho wigwa chele umunhu ng’wunuyo, agandya uguilimila ingese yakwe mpaga uimala. Huna lubhiza lusumo lo gubhahugula abhanhu abho bhalembagulagwa na bhichabho.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agawilagwa mihayo ya bhulomolomo oyizunya, umuwikaji bhokwe. Umunhu ng’wunuyo, agabhizaga ndimu noyi aguidebha wangu imihayo ya bhulomolomo iyo agawilagwa na bhanhu.

Umunhu ng’wunuyo, agalenganijiyagwa nu munhu uyo agalembwa giki agwambilijiwa uguilimila insese yakwe, hunaulindila mpaka wize ung’wambilija okwe, naandye uguilimila ingese yiniyo, kunguno nuweyi, agawilagwa mihayo ya bhulomolomo uyizunya. Hunagwene abhanhu bhagang’wilaga giki, “owilagwa yapi.”

Ulusumo lunulo, lolanga bhanhu higulya ya guidebha wangu imihayo iya bhulomolomo iyo bhagawilagwa na wichabho, kugiki bhadule guitumama milimo yabho chiza bho nduhu ugutindikwa na mihayo ya bhulomolomo, umuwikaji bhobho.

Mathayo 24:4.

Warumi 16:18.

Waefeso 5:6.

KISWAHILI: UMEAMBIWA MEUSI.

Alikuwepo mtu mmoja ambaye aliambiwa kuwa atasaidiwa kufanya kazi ya kupalilia shamba lake mpaka liishe. Mtu huyo, alibaki akisubiri bila kumuona mtu anayekuja kumsaidia, mwishowe palizi ikawa kubwa.

Watu wakamuuliza, “mbona hupalilii palizi yako?” Yeye akajibu, “namsubilia mtu aliyeniambia kwamba atakuja kunisaidia kulipalilia shamba hilo mpaka liishe.” Mwenzake akamwambia, “umeambiwa meusi.”

Kumbe kuambiwa meusi maana yake ni kuambiwa maneno ya uongo. Aliposikia hivyo, mtu huyo, alianza kulipalilia shamba lake mpaka, akalimaliza lote. Hiyo ndiyo ikawa methali ya kuwashitua watu wanaodanganywa na wenzao katika maisha yao.

Methali hiyo, hulinganishwa kwa mtu yule ambaye huambiwa maneno ya uongo na kuyakubali, maishani mwake. Mtu huyo, huchelewa sana kuugundua uongo anaoambiwa na wenzake. Yeye hujikuta anayaamini maneno hata yale yaliyo ya uongo na kuanza kuyafanyia kazi.

Mtu huyo, hulinganishwa kwa mtu yule ambaye alidanganywa kwamba atasaidiwa kufanya kazi ya kulipalilia shamba lake, akasubiri mpaka palizi ikawa kubwa, kwa sababu naye huyakubali maneno ya uongo anayoambiwa na wenzake. Ndiyo maana watu humwambia kwamba, “umeambiwa meusi.”

Methali hiyo, hufundisha watu juu ya kuyagundua mapema maneno ya uongo wanayoambiwa na wenzao, katika maisha yao, ili waweze kuzitekeleza vizuri kazi zao, bila kucheleweshwa na maneyo hayo, maishani mwao.

Mathayo 24:4. “Yesu akawajibu, “Angalieni, mtu asiwadanganye.”

Warumi 16:18. “Kwa maana watu kama hao hawamtumikii Bwana Kristo, bali wanatumikia tamaa zao wenyewe.”

Waefeso 5:6. “Mtu ye yote na asiwadanganye kwa maneno matupu, kwa kuwa hasira ya Mungu huwaka kwa sababu ya mambo kama haya juuya wale wasiomtii.”

ENGLISH: YOU HAVE BEEN RUBBED WITH SOMETHING BLACK.

There was one man who was told that he would be helped to weed his farm until it was finished. The man remained waiting without seeing anyone coming to help him. The weeds in the farm kept on growing, choking his plants.

People asked him, “Why don’t you weed your farm?” He replied, “I am waiting for someone who told me that he would come and help me weed it.” A colleague said to him, “You have been rubbed with something black.”

Being rubbed with something black means being told false words. When he heard this, the man began to weed his farm until he finished it. That became an idiom that is used to refer to people who have been deceived by their peers.

This idiom is compared with a person who is told false words and accepts them. Because he believes the lie he has been told, it takes very long for such a person to discover that he has been told lies. He believes these false words and begins to act on them.

Such man is like the one who was deceived into believing that he would be helped to weed his farm but who waited until the weeds grew tall, choking his plants. When making reference to such a person, people would say to him, “you have rubbed with something black.”

This idiom teaches people to recognize in advance any lies they are told by their peers. When they do this, they do their duties effectively, therefore succeeding in life.

Matthew 24: 4.

Romans 16:18.

Ephesians 5: 6.