Justina

778. MILI NG’WANDU.

Ulusumo lunulo, lulolile bhulamu bho nti uyo gugitanagwa ng’wandu. Unti gunuyo, gugakulaga mpaka gobhiza gutale noyi. Aliyo lulu, ung’wandu gunuyo uluguchenulwa amagula gago gabhejiwa ngoye, gugapilaga umili goshoka guti umo guli igwandya. Hunagwene abhanhu bhagayombaga giki, “mili ng’wandu.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agasadaga mpaka okonda, ulu opila agaginaga, umukikalile kakwe. Umunhu ng’wunuyo ulu usada agakondaga noyi kunguno ya guduma ugulya chiza. Aliyo lulu, ulu upila agaginaga mpaka umili goshoka umo guli igwandya. Adabhinzikaga moyo kunguno adebhile igiki umili guli ndoto. Uweyi agabhalangaga abhanhu bhakwe ahigulya ya gung’wisanya mulungu, umukikalile kabho.

Umunhu ng’wunuyo, agikolaga nu ng’wandu uyo gugachenulagwa amagula gabhejiwa ngoye ugoyi gopila, kunguno nuweyi agokondaga ulu osada, ulu opila agaginaga mpaka umili goshoka umo goli igwandya. Hunagwene abhanhu bhagamwilaga giki, “mili ng’wandu.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gugwa ng’holo ulu bhapandikaga makoye umukikalile kabho, kugiki bhadule kupandika nguzu ja gwikomeja gutumama milimo yabho chiza, umuwikaji bhobho.

Ayubu 1:20-22.

Yakobo 1:2-5.

KISWAHILI: MWILI MBUYU.

Methali hiyo, huangalia maisha ya mti uitwao Mbuyu. Mti huo, hukua mpaka ukawa mkubwa sana. Lakini basi, Mbuyu huo, huchanwa magamba yake kwa ajili ya kutengeneza kamba. Baada ya muda mfupi mti huo huwa unapona mpaka mwili wake hurudia kwenye hali yake ya mwanzo. Ndiyo maana watu husema kwamba, “mwili Mbuyu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hukonda anapougua na hunenepa baada ya kupona, katika maisha yake. Mtu huyo, akiugua hukonda sana kwa sababu ya maumivu yake na kushindwa kula inavyotakiwa. Lakini mara anapopona mwili wake huanza kunenepa mpaka ukafikia hali yake aliyokuwa nayo hapo mwanzo.

Yeye huwa havunjiki moyo anapopata matatizo katika maisha yake, kwa sababu anaelewa kuwa mwili ni mbichi. Maisha yake huwafundisha wenzake kutokukata tamaa wanapopata matatizo, badala yake waendelee kumtegemea Mungu, maishani mwao.

Mtu huyo, hufanana na Mbuyu ambao hupona baada ya kuchanywa magamba ambayo hutengenezwa kamba, kwa sababu naye pia ukonda akipata matatizo lakini hunenepa anapoyatatua matatizo yake hayo. Ndiyo maana watu humwambia kwamba, “mwili Mbuyu.”

Methali hiyo, hufundisha watu juu ya kutokukata tamaa wanapokumbana na matatizo mbalimbali, katika maisha yao, ili waweze kupata nguzu za kujibidisha kuyatekeleza majukumu yao, maishani mwao.

Ayubu 1:20-22.

Yakobo 1:2-5.

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baobab-1

baobab-2

ENGLISH: THE BODY IS A BAOBAB.

This proverb looks at the life of a tree that is called baobab. Such tree grows until it becomes a very big one. But then, its skin is peeled off for making ropes. After a while it recovers to the point of regaining its original state. That is why people say, “the body is a baobab.”

This proverb is compared to a person who loses weight after becoming sick and gains it after recovering. Such person, becomes thin after getting sick because of pain and inability to eat properly. But as soon he/she recovers his/her body begins to gain weight until it reaches its original condition.

This person is not discouraged by problems which face his/her life, because he/she understands that the body is the baobab. His/her life teaches associates not to give up when they have problems, but instead they should continue relying on God, in their lives.

This person resembles the baobab tree that recovers after being scaly, for making cords, because he/she also becomes thin when he/she has problems but gets fat after solving those problems. That is why people say to him, “the body is a baobab.”

This proverb teaches people about not giving up when they face various problems, in their lives, so that they can find the required strength for fulfilling their responsibilities, in lives.

Job 1: 20-22.

James 1: 2-5.

 

777. IKUNGULUME LIGALANGA SUSU GUNYA HANG’HOBHO.

Imbuki ya lusumo lunulo, ilolile ng’hungulume na bhulangwa bhoyo ku susu. Ing’hungulume yiniyo ili ngoko ng’osha iyo iganyaga ha ng’obho ni susu jilibhona.

Isusu jinijo, jigilangaga uguyunyela aha ng’obho bho gubhona umo igitililaga ing’hungulume yiniyo. Hunagwene abhanhu bhagayombaga giki, “ikungulume ligalanga susu kunya ha ng’hobho.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agitaga miito ga bhubhi habhutongi bho bhana bhakwe. Umunhu ng’wunuyo, agafunyaga jigemelo ja bhubhi ukubhana bhakwe, kunguno bhagilangaga bho guyung’wigemeja mpaga nose bhabhiza na nhungwa ja bhubhi. Uweyi adadebhile ugubhalela chiza abhanhu bhakwe, umukikalile kakwe.

Umunhu ng’wunuyo agikolanijiyagwa ni likungulume ilo ligalanga susu gwita ya bhubhi, kunguno nuweyi agitaga miito ga bhubhi habhutongi bho bhana wake. Hunagwene abhanhu bhagang’wilaga giki, “ikungulume ligalanga susu gunya ha ng’hobho.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gwita ya bhubhi mumiso ga bhana, umukikalile kabho, kugiki bhadule gubhalela chiza abhana bhabho, umuwikaji bhobho.

Waefeso 6:4.

KISWAHILI: JOGOO LILIFUNZA VIFARANGA KUNYA TUNDUNI.

Chanzo cha methali hiyo, chaangalia jogoo na mafundisho yake kwa vifaranga. Jogoo huyo, ni kuku dume anyaye kwenye tundu wakati vifaranga wana muona.

Vifaranga hao hujifunza kunyea kwenye tundu kwa kumuona jogoo huyo anavyofanya. Ndiyo maana watu husema kwamba, “jogoo lilifundisha vifaranga kunya tunduni.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hutenda matendo maovu mbele ya watoto wake. Mtu huyo, hutoa mafundisha hayo kwa kuonesha mfano mbaya kwa watoto wake. Watoto hao mwishowe huanza kumuiga kutenda hayo maovu kwa kujijengea tabia mbaya. Yeye hafahamu kuwalea vizuri watu wake, maishani makwe.

Mtu huyo, hufanana na jogoo lile lililofundisha vifaranga kutenda maovu, kwa sababu naye huwafundisha watoto wake kutenda maovu kwa kuonesha mfano mbaya mbele yao. Ndiyo maana watu humwambia kwamba, “Jogoo lilifundisha vifaranga kunya tunduni.”

Methali hiyo, hufundisha watu juu ya kuacha kutenda maovu mbele ya watoto wao, katika maisha yao, ili waweze kuwalea vyema watu hao, maishani mwao.

Waefeso 6:4.

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jogoo

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ENGLISH: THE COCK TAUGHT THE CHICKS TO RELEASE THEIR DROPPING IN THE HOLE.

The cradle of the overhead proverb looks at a rooster and its teaching to chicks. The rooster is a male chicken that releases his droppings in a hole in front of the chicks.

Those chicks learn how to do so into the hole by watching the rooster’s example. That is why people say, “The cock taught the chicks to release their dropping in the hole.”

This proverb is likened to a parent who does evil in front of his/her children. Such person, in turn, imparts that teaching by example. His/her children eventually begin to imitate him/her in misbehaving by building bad habits. He/she does not know how to properly take care of his/her people, in life.

This parent is like a rooster that released his droppings in a hole in front of the chicks, for he teaches them to do evils by setting a bad example before them. That is why people say to that parent, “The cock taught the chicks to release their dropping in the hole.”

This proverb teaches parents to stop misbehaving in front of their children, so that they can better raise them, in their lives.

Ephesians 6: 4.

776. SHILI MU MHINDA YA NG’WIYO UTUSHIMANA.

Imbuki ya lusumo lunulo, ilolile bhudamu bho gujimana iginhu ijo jili mumhinda ya ng’wiyo. Iginhu jinijo, jigikalaga jibhisile ukubhanhu abho bhali bhadibhinhikile mhinda yiniyo, kunguno bhadajidebhile ijo jatuulwa moyi. Hunagwene abhanhu bhagayombaga giki, “shili mu mhinda ya ng’wiyo utushimana.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali na widohya bho gugadegeleka amiganiko ga bhanhu bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, agahoyaga chiza na bhiye kunguno adebhile igiki galihoyi miganiko miza umumioyo ya bhiye bhenabho ayo adagadebhile. Uweyi agatumamaga milimo kihamo na bhiye bhenebho, kunguno ya widohya bhokwe.

Ijokolo ijo jili mumhinda ya ng’wiyo jinijo, jigikolaga na miganiko ayo gali mumoyo go ng’wiyo, kunguno nago udugamana mpaka ubhize na widohya bho gubhadegeleka abhiyo umumahoya gabho. Umunhu uyo alina widohya agabhadegelekaga abhiye umumahoya gakwe. Hunagwene agabhawilaga abhiye bhenabho giki, “shili mu nhinda ya ng’wiyo utushimana.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na widohya bho gwikala na bhichabho chiza, umukikalile kabho, kugiki bhadule kupandika matwajo mingi umubhutumami bho milimo yabho, shigu jose.

1 Wakorintho 2:11-12.

KISWAHILI: KILICHOMO MFUKONI MWA MWENZAKO HUTAKIFAHAMU.

Chanzo cha methali huo, chaangalia ugumu wa kukihafahamu kitu kilichomo mfukoni mwa mwenzako. Kitu hicho, huwa kimefikichika kwa wengine kwa sababu hawafahamu kile kilichowekwa ndani yake. Kitu hicho hufahamika kwa yule aliyeweka kwenye mfuko huo, ambaye ndiye mwenye mfuko huo. Ndiyo maana watu husema kwamba, “klichomo mfukoni mwa mwenzako hutakifahamu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana unyenyekevu wa kuyasikiliza mawazo ya watu wake, katika maisha yake. Mtu huyo, huongea na wenzake vizuri, kwa sababu anafahamu kwamba mawazo yaliyomo ndani ya mioyo ya wenzake hao hawezi kuyafahamu, asipoongea nao na kuwasikiliza kwa makini. Yeye hufanya kazi zake kwa ushirikiano na wenzake kwa sababu ya unyenyekevu wake huo.

Vitu vilivyomo mfukoni mwa wenzako, hufanana na mawazo yaliyomo moyoni mwa mwenzako, kwa sababu nayo huyafahamu mpaka uwe na unyenyekevu wa kumsikiliza vizuri. Mtu mwenye unyenyekevu huo, huwasikiliza wenzake katika maongezi yao. Ndiyo maana yeye huwaambia watu kwamba, “kilichomo mfukoni mwa mwenzako hutakifahamu.”

Methali hiyo, hufundisha watu juu ya kuwa na unyenyekevu wa kuishi na wenzao vizuri, katika maisha yao, ili waweze kupata mafanikio mengi, katika utekelezaji wa majukumu yao, siku zote.

1Wakorintho 2:11-12.

ENGLISH: YOU WILL NEVER KNOW WHAT IS IN YOUR FELLOW’S POCKET.

 

The above proverb looks at the difficulty of recognizing something which is in your partner’s pocket. Such object is hidden from others because they do not know it. It is however known to the person who placed it in such pocket, who is the owner of it. That is why people say, “You will never know what is in your fellow’s pocket.”

This proverb is likened to a man who has humility to listen to thoughts of his people, in his life. He in turn, communicates well with his colleagues, because he realizes that the thoughts that are in the hearts of his colleagues cannot be understood, unless he speaks to them and listens attentively. He performs his duties in cooperation with his colleagues because of his humility.

The things which in your partner’s pocket are similar to the thoughts which in your partner’s heart, because you also cannot understand them until you have the humility to listen to him or her well. Such humble person listens to others during their conversations. That is why he tells people that, “you will never know what is in your fellow’s pocket.”

This proverb teaches people on how to be humble enough to live well with others, in their lives, so that they may always be more successful in carrying out their daily responsibilities.

1 Corinthians 2: 11-12.

775. NUMBU YA WIZA IDAPUNZAGWA.

Ulusumo lunulo lolola numbu iyo iliyawiza. Inumbu yiniyo, idapunzagwa kugunno idina nzuka. Gashinaga lulu, inumbu ijo jili na nzuka jiginginjiyagwa tamu inzuka jinijo, na jazugwa lulu. Ukulwande ulungi, inumbu iyo iliyawiza igasimbagwa na guzugwa duhu kunguno idinamadudu. Hunagwene abhanhu bhagayombaga giki, “numbu ya wiza idapunzagwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina nungwa ja wiza umukikalile kakwe. Umunhu ng’wunuyo, olangwa umana uyuitumama chiza imilimo yakwe, kunguno agikalaga chiza na bhanhu.  Uweyi agabhalangaga abhanhu bhakwe ahigulya ya guitumama chiza imilimo yabho bho gwikala chiza nabho.

Umunhu ng’wunuyo, agikolaga ni numbu iyo iliyawiza, kunguno nuweyi aliowiza umukikalile kakwe na bhanhu. Uweyi alina mito ga wiza ukubhiye. Hunagwene abhanhu bhagang’witanaga giki, “numbu ya wiza idapunzagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na nhungwa ja wiza ijo jidulile gubhambilija ugwikala chiza na bhichabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho. Yigeleliwe bhikomeje gwita mito ga wiza shigu jose.

Wagalatia 5:16-17.

KISWAHILI:  KIAZI KIZURI HAKIMENYWI.

Methali hiyo, yaangalia kiazi ambacho ni kizuri. Kiazi hicho, huwa hakimenywi kwa sababu hakikuingiliwa na wadudu. Kumbe basi, kiazi kilicho na wadudu huwa kinamenywa kwanza kwa ajili ya kuondoa sehemu yenye wadudu, ndipo kinapigwa. Kwa upande mwingine, kiazi kizuri huchimbwa na kupikwa tu, kwa sababu hakina na wadudu. Ndiyo maana watu husema kwamba, “kiazi kizuri hakimenywi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni mwenye tabia njema, katika maisha yake. Mtu huyo, alishafundishwa namna ya kufanya kazi zake vizuri, kwa sababu ya yeye kuishi vizuri na watu. Yeye huwafundisha watu namna ya kuyatekeleza majukumu yao kwa kuishi nao vizuri.

Mtu huyo, hufanana na kile kiazi kizuri, kwa sababu naye ana tabia njema ya kuishi vizuri na wenzake. Ndiyo maana watu humwita kwamba, “kiazi kizuri hakimenywi.”

Methali hiyo, hufundisha watu juu ya kuwa na tabia njema ya kutenda mema, ili waweze kuishi vizuri wenzao na kupata mafanikio mengi maishani mwao. Wanatakiwa kuendelea kutenda mema siku zote.

Wagalatia 5:16-17.

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sweet-potatoes

sweet-potato-

ENGLISH: A NICE POTATO IS NEVER PEELED.

This proverb looks at a potato that is good. Such potato is not peeled because it has not been invaded by insects. In fact, the insect-infested potato is first peeled to remove the insect-infested part, then it can be eaten. On the other hand, a good potato is dug and cooked only, because it is free from insects. That is why people say, “a nice potato is never peeled.”

This proverb is compared to a person who is well-mannered in his life. Such man was taught on how to fulfill well his daily activities. He is a model to others because of his sound behavior that instruct on how to behave in the societies. He teaches people how to fulfill their responsibilities by living well with them.

This person is like a good potato, because he also has a good habit of living well with his people. That is why those people call him, “a nice potato is never peeled.”

This proverb teaches people on how to have good morals, so that they can live well with each other and achieve great success in their lives. They should continue to do good things to their people always.

Galatians 5: 16-17.

772. NTI GO MHELA GUTAPILILAGWA KABHILI.

Ulusumo lunulo lulolile munhu uyo obhitaga ng’wipolu lya ndimu nhali. Abhiye bhagang’wila, “udizubhite ung’wipolu linilo kunguno jilihoyi ndimu nhali noyi.” Uweyi agashosha, “ulujunitula nagupela.” Umunhu ng’wunuyo, ahongila duhu moyi, agatulya na ndimi mhali upela mpaka ugapilila ha nti go mhela.

Abhanhu bhung’wila hangi giki adizubhite hangi ung’wipolu linilo, kunguno unti uyo upilila gunuyo, gutapililagwa kabhili. Hunagwene bhagang’wila giki, “nti go mhela gutapililagwa kabhili.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo oliohubha ulekejiwa, umukikalile kakwe. Umunhu ng’wunuyo, aho ohubha adalomba bhulekejiwa, ubhupandika. Aliyo lulu, agabhiza atali uhadikija guhubha hangi, kunguno ya wikolosha bhokwe. Uweyi agabhikoloshaga abhiye kunguno ya gwiganika giki bhagunhekeja duhu.

Umunhu ng’wunuyo, agikolaga nuyo agatulwa na ndimu ugapilila hanti go mhela, kunguno  nuweyi agahubha uelekejiwa, umukikalile kakwe. Aliyo lulu, agabhiza atali ubhikolosha abhiye agwiganikaga giki, agulomba alekejiwe hangi. Hunawene abhanhu bhagang’wilaga giki, “nti go mhela gudapiligwa kabhili.”

Ulusumo lunulo, lolanda bhanhu higulya ya kuleka nhungwa ja gubhikolosha abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho bhenebho, umuwikaji bhobho.

Luka 17:11-19.

KISWAHILI: MTI WA KIFARU HAUPONEWI MARA MBILI.

Methali hiyo, humwangalia mtu yule aliyekuwa akipita kwenye poli la wanayama wakali. Wenzake walimwambia, “usipite kwenye poli hilo kwa sababu kuna wanyama wakali.” Yeye alijibu, “wakinifuata nitakimbia.”  Mtu huyo, alipoingia kwenye poli hilo, alifukuzwa na mkali akaenda kuponea kwenye mti wa kifaru.

Watu walimwambia kwamba asipite tena kwenye poli hilo la wanyama wakali, kwa sababu hawezi kuponea tena kwenye mti huo. Ndiyo  maana watu hao walimwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye alikosea, kwa mara ya kwanza akasamehewa, maishani mwake. Mtu huyo, alipokosea aliomba msamaha, akaupata. Lakini basi, alikuwa bado akifanya makosa tena kwa sababu ya ukolofi wake. Yeye huwachokoza wenzake kwa sababu ya kufikiria kwamba, wenzake hao watamsamehe tu.

Mtu huyo, hufanana na yule aliyefukuzwa na mnyama mkali akaponea kwenye mti wa kifaru, kwa sababu naye alikosa akasamehewa, matika maisha yake. Lakini ja ajabu bado anawachokoza wenzake akifikiria kwamba atasamehewa tena. Ndiyo maana watu humwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hufundisha watu juu ya kuacha tabia za uchokozi, katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Luka 17:11-19.

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ENGLISH: THE RHINOCEROS TREE CANNOT SAVE SOMEONE TWICE (GOLDEN CHANCE NEVER COMES TWICE).

The above proverb looks at the man who was passing through the forest of wild beasts. His colleagues told him, “Don’t pass through that forest because there are wild animals.” He replied, “If they follow me, I will run away.” When he entered it Rhino chased him until he escaped by climbing at a tree.

People told him not to go back through that wild beast forest, because he could not escape from death by using that tree again. That is why the people told him, “the rhinoceros tree cannot save twice.”

The proverb is likened to a man who did wrong for the first time and got forgiveness in his lifetime. Such man apologized after doing wrong. But then he was still making mistakes again because of his cruelty. He irritates his colleagues because of thinking that they would only forgive him.

The man is like the one who was chased away by the wild beast and escaped by climbing at the rhinoceros tree, because he too had sinned and was forgiven, in the course of his life. But strangely enough, he still provokes his colleagues, thinking that he will be forgiven again. That is why people say to him, “the rhinoceros tree cannot save twice.”

This proverb teaches people to stop aggressive behavior, in their lives, so that they can live in peace with each other, in their lives.

Luke 17: 11-19.