Mwanza

765. LIWELELO LIDAMEGELAGWA.

Imbuki ya lusumo lunulo, ingilile kumahoya ga bhanhu abho bhali ha mayange ga gumarikilwa na ng’wichabho.  Umo obho agayomba, “umpati ozumalikaga bhujiku!” abhiye bhubhuja, “oyusadaga kiyi iki iyigolo olimpanga?” Uweyi agabhashokeja, “Agandya guyusada na ulemelwa mpaga nose ugamazulika.” Abhoyi bhuyomba “Uwelelo agasolaga munhu osehose uyo utogwa wei.” Hunagwene abhanhu bhagayombaga giki, “Liwelelo lidamegelagwa.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhabhudebhile ubhutale bho ng’wa Welelo, umuwikaji bhobho. Abhanhu bhenabho, bhagatumamaga milimo yabho bho guwisanya bhudula bhokwe Uwelelo, kunguno bhanzunije weyi Uyo agabhalanghanijaga bhupanga bhobho. Abhoyi bhang’wisanije Weyi, umukikalile kabho.

Abhanhu bhenabho, bhagikolaga na bhanhu abho bhali ha mayange abho bhagadebha igiki, Iliwelelo ligasolaga munhu oseose, kunguno na bhoyi bhang’wisanije Welelo umukikalile kabho. Bhagabhalangaga na bhichabho ugunkuja na gung’wisanya Welelo, kunguno Uweyi adulile gunsola munhu oseose uyo untogwa weyi. Hunagwene bhagabhawilaga abhanhu bhabho giki, “Liwelelo lidamegelagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gunzunya Welelo bho gubhudebha na guwisanya ubhutale bhokwe, umukikalile kabho, kugiki bhadule gwilunguja ulubhapandikaga mayange, umuwikaji bhobho. Uguzunya gunuyo gugubhapandikila bhupanga ubho bhudashilaga.

KISWAHILI: MUNGU HAMEGEWI.

Chanzo cha methali hilo, kilianzia kwenye maongezi ya watu waliokuwepo kwenye matatizo ya kufiwa na mwezao. Mmoja wao alisema, “fulani amefariki usiku!” Wenzake wakauliza, “alikuwa na anaumwa nini kwa sababu jana alikuwa mzima?” Aliwajibu, “alianza kuumwa usiku na kuzidiwa mpaka akafariki.” Wenzake walisema, “Mungu humchukua mtu yeyote anayemtaka.” Ndiyo maana watu husema kwamba, “Mungu hamegewi.”

Methali hiyo, hulinganishwa kwa watu wale wanaofuhamu na kuuamini ukuu ya Mungu, katika maisha yao. Watu hao, hutekeleza majukumu yao kwa kutegemea uwezo wake Mungu, kwa sababu wanamwamini Yeye Yule awalindiaye uhai wao. Wao humtumaini na kumtegemea Yeye, katika maisha yao.

Watu hao, hufanana na wale waliokuwepo kwenye matatizo ya kufiwa na mwenzao, walioulewa uwezo wa Mungu wa kumchukua mtu yeyote amtakaye, kwa sababu nao humwamini Mungu kwa kumtegemea Yeye, katika maisha  yao. Wao huwafundisha pia wenzao kumtukuza na kumgetemea Mungu kwa sababu Yeye aweza kumchukua mtu yeyote amtakaye. Ndiyo maana huwaambia watu wao kuwa, “Mungu hamegewi.”

Methali hiyo, hufundisha watu juu ya kumwamini Mungu kwa kuuelewa na kuutegemea ukuu wake, katika maisha yao, ili waweze kufarijiana wanapoondokewa na wapendwa wao, maishani mwao. Imani hiyo, itawapatia uzima wa milele.

1 Samweli 16:7.

Kumbukumbu la Torati 10: 17.

Matendo ya Mitume 10: 34-35.

Warumi 2: 10-11.

Yakobo 9:31.

IMG_20200820_152442_2

IMG_20200820_152830_1

IMG_20200820_135009_6

ENGLISH: GOD IS NEVER GIVEN A SHARE IN ANYTHING.

The origin of the overhead proverb is from a conversation of people who were at group of bereavement. One of them said, “Someone died at night!” His colleagues asked, “What was wrong with him because he was well yesterday?” He replied, “He began to get sick at night and to be overwhelmed until he passed away.” his colleagues said, “god takes anyone whom he wants.” that is why people say, “God is never given a share in anything.”

This proverb is compared to people who understand and believe in the greatness of God, in their lives. These people, in turn, carry out their responsibilities by basing on God’s ability and will, because they believe in Him who protects their lives. They trust and rely on Him, in their lives.

These people are like those who trusted in God during the time of losing their loved one, because they too trust in God by relying on Him, in their lives. They also teach their societal members on how to glorify and trust in God because He can take anyone whom He wants. That is why they tell their people, “God is never given a share in anything.”

This proverb teaches people to trust in God by understanding and relying on His greatness, in their lives, so that they can comfort each other when they lose their loved ones, in their lives. That faith, in turn, will lead them to an everlasting life.

1 Samuel 16: 7.

Deuteronomy 10:17.

Acts 10: 34-35.

Romans 2: 10-11.

James 9:31.

764. NHUNGO IGAGAYIWA NKILA KULWA GULALA.

Imbuki ya lusumo lunulo, ingilile kubhulaji bho nhungo ubho bhugenheleja gugaiwa nkila. Inhungo yiniyo, igabhizaga ndimu iyo ili na tulo ninge noyi. Itulo jinijo jigayenheleja gugayiwa unkila kunguno ya gulala goyo mpaka yugakeleja ugumisha. Aho yamisha yusanga abhichayo bhaisolaga pye iyose, iyoyi yigagayiwa. Ubhulagi bhunubho bhugenheleja nose indimu yiniyo, yugaiwa unkila. Hunagwene abhanhu bhagayombaga giki, “nhungo igagayiwa nkila kulwa gulala.”

Ulusumo lunulo, lugalenganijiyagwa na munhu uyo alingokolo ugutumama imilimo yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga alalile nulu welaga ubhujibu, kunguno agadumaga uguyitumama imilimo yakwe. Uweyi ilikanza ilya gutumama imilimo agikalaga alalile iki umili gokwe gunhebhile kunguno ya bhugokolo bhokwe.

Umunhu ng’wunuyo, agikolaga ni nhungo iyo igagayiwa nkila kunguno ya gulala goyo, kunguno nuweyi agagayiyagwa ijiliwa kunguno ya tulo jakwe. Hunagwene abhanhu bhagang’wilaga giki, “nhungo igagayiwa nkila kulwa gulala.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka bhugokolo bho gutumama milimo umukikalile kabho, kugiki bhadule gwigulambija gutumama milimo yabho iyo idulile gubhenhela matwajo mingi, umuwikaji bhobho.

KISWAHILI: FUNGO ALIUKOSA MKIA KWA KULALA.

Chanzo cha methali hiyo, kilianzia kwenye ulalaji wa Fungo uliomsababishia kukosa mkia. Fungo ni mnyama mwenye usingizi mwingi sana. Usingizi huo ulimpelekea kukosa mkia kwa sababu ya kulala kwake mpaka akachelewa kuamka. Alipoamka alikuta wenzake wameichukua mikia yote, yeye akakosa. Ulalaji wake huo wenye usingizi mzito ulisababisha akose mkia. Ndiyo maana watu husema kwamba, “Fungo aliukosa mkia kwa kulala.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni mvivu kufanya kazi, katika maisha yake. Mtu huyo, huwa anautumia muda wake kwa kulala hata kama kumekucha. Hali hiyo humpelekea kushindwa kufanya kazi na kukosa chakula mara kwa mara katika familia yake. Yeye huutumia muda wa kufanya kazi kwa kulala tu, kwa vile mwili wake humzidi kwa sababu ya uzembe wake.

Mtu huyo, hufanana na yule Fungo aliyekosa mkia kwa sababu ya kulala kwake, kwa sababu naye hukosa chakula na mahitaji mengine kwa sababu ya uvivu wake. Ndiyo maana watu humwambia kwamba, “Fungo aliukosa mkia kwa kulala.”

Methali hiyo, hufundisha watu juu ya kuacha uzembe wa kufanya kazi katika maisha yao, ili waweze kuongeza bidii za kufanya kazi ziwezazo kuwaletea maendeleo maishani mwao.

marmot-1

marmot-fungo

ENGLISH: A CIVET CAT MISSED A TAIL BECAUSE OF SLEEPING.

The above proverb started from a sleep of a marmot which caused it to miss a tail. A Marmot is a very sleepy animal. Its sleep caused it to blunder the tail because of sleeping until late waking up. When he woke up he found its companions had taken all tails. Its deep sleep caused it to stay without tail. That is why people say, “a Civet cat missed a tail because of sleeping.”

This proverb is compared to a person who is lazy, in life. Such person spends most of his or her time by sleeping even when it is getting late. Such situation led him or her to arrive late in the working areas.  He stays without having enough food to feed his/her family members because of spending most of his working time just for sleeping. His/her body overloads him/her because of such laziness.

Such person is like the Marmot that missed the tail because of its sleep, because he/she also lacks food and other necessities because of his/her laziness. That is why people say to that person that, “a Civet cat missed a tail because of sleeping.”

This proverb teaches people about stopping laziness during the working time in their lives, so that they can become hard workers enough to get progress in their families.

763. SUBHI IBHILI JIDATAJIAGWA MBULI.

Ulusumo lunulo, lwandija ku nguzu ja subhi ibhili ijo jadimaga mbuli. Isubhi jinijo jigabhizaga na nguzu ijagudulaga gulema ugutajiwa imbuli iyo jayidimaga. Jigalunganijaga inguzu jajo mpaga jayichala imbuli yiniyo. Hunagwene abhanhu bhagayombaga giki, “subhi ibhili jidatajiagwa mbuli.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhali na bhumo bho gwiyambilija uguitumama imilimo yabho, umuwikaji bhobho. Abhanhu bhenabho, bhilungile chiza umukikalile kabho, kunguno bhagiyambilija umukatumamile kabho pye amakanza gabho. Abhoyi bhagadulaga uguginja amakoye gabho, bho gutumama kihamo, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga ni subhi ijibhili ijo jadimaga mbuli, umo jigalemelaga ugutajiwa imbuli iyo jayidimaga, kunguno na bhoyi bhagatumamaga milimo kihayo na bho nguzu mpaka bhayimala chiza. Hunagwene abhanhu bhenebho bhagayombaga giki, “subhi ibhili jidatajiagwa mbuli.”

Ulusumo lunulo, lolanga bhanhu higulya ya gujilumanya inguzu jabho bho gutumama kihamo imilimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Waebrania 11:39.

KISWAHILI: CHUI WAWILI HAWANYANG’ANYWI MBUZI.

Methali hiyo, ilianzia kwenye nguvu za chui wawili waliokamata mbuzi. Chui hao huwa na nguvu ambazo huwasaidia hukataa kunyang’anywa mbuzi waliyemkamata. Wao huutumia umoja wao huo katika kumchukua mbuzi huyo bila kuzuiliwa. Ndiyo maana watu husema kwamba, “chui wawili hawanyag’anywi mbuzi.”

Methali hiyo, hulinganishwa kwa watu walio na umoja wa kusaidiana katika kutekeleza majukumu yao, maishani mwao. Watu hao, huwa wameungana vizuri, katika kutatua matatizo yao, kwa sababu ya kusaidiana kwao wakati wote. Wao huweza kuyaondoa mapema matatizo yao, kwa kuutumia umoja wao huo katika kutekeleza majukumu yao.

Watu hao, hufanana na chui wawili waliokamata mbuzi, wanavyokataa kunyang’anywa mbuzi waliyemkamata, kwa sababu na wao hufanya kazi kwa umoja na kwa nguvu mpaka wanazimaliza. Ndiyo maana watu hao husema kwamba, “chui wawili hawanyag’anywi mbuzi.”

Methali hiyo, hufundisha watu juu ya kuunganisha nguvu zao katika kufanya kazi zao, na kutatua matatuzo yao, ili waweze kupata maendeleo mengi zaidi, maishani mwao.

Waebrania 11:39.

leopards subhi

goatling

ENGLISH: IT IS DIFFICULT TO SNATCH A GOAT FROM TWO LEOPARDS.

This proverb is based on the capability of two leopards which caught a goat. They are so powerful to the point of resisting anyone who tries to take such goat away from them. They use their unity to hold the goat unhindered. That is why people say, “it is difficult to snatch a goat from two leopards.”

The proverb is compared to people who are united enough to help each other in carrying out their responsibilities, in their lives. These people are well-connected, in solving their problems, because of their mutual unity. They can solve their problems early, by using their unity in carrying out their responsibilities.

These people are like the two leopards which captured a goat to point of refusing to be robbed of their goat by anyone, because they also work in unity and strength until they finish their responsibilities. That is why the people tell them that, “it is difficult to snatch a goat from two leopards.”

This proverb imparts in people an idea of putting their unity into action, enough to solve their problems, so that they can make more progresses in their lives.

Hebrews 11:39.

761. UNINDI O SHILI HUNI O SHILI.

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo olindaga shili mungunda. Unindi ng’wunuyo ojilindaga ishili jinijo bhuli lushigu, aliyo lulu, ishili jinijo jamanaga jushila duhu.
Nose bhuyibhuja giki, ‘nibhuli jigumanaga juliwa ishili jiniji?” Umo obho uyomba, “ditagi bhukengeji kugiki dudule gudebha chiza.” Aho bhakengela chiza bhubhona giki, gashinaga umunhu uyo olijindaga ishili jinijo, huyo ojilyaga. Hunagwene bhagayomba giki, “unindi o Shili huni o shili.”
Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agajikenagulaga sagala ijikolo jakwe bho weyi ng’winikili, umukikalile kakwe. Umunhu ng’wunuyo, agajimalaga isabho jakwe bho gujitumamila sagala na gujilekanija. Uweyi agajimalaga isabho jinijo aliyo unindi ojo nu weyi ng’winikili.
Umunhu ng’wunuyo, agikilolaga nu nindi o shili uyo ojikamala ishili ijo ojilindaga, kunguno nu weyi agajikenagulaga sagala isabho jakwe. Hunagwene abhanhu bhagang’wilaga giki, “unindi o shili huni o shili.”
Ulusumo lunulo, lolanga bhanhu higulya ya kudebha gujilanghana chiza isabho jabho bho guleka gujikenagula sagala, umukikalile kabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.
Yohana 18:2-5.

KISWAHILI: MLINZI WA KUNDE NDIYE MLAJI WA KUNDE.

Chanzo cha methali hiyo kilitokea kwa mtu aliyekuwa akilinda kunde shambani. Mlinzi huyo wa kunde alikuwa akilinda kila siku, lakini kunde hizo zilikuwa zikiendelea kuisha tu.
Mwishowe walijiuliza kwamba, “kwa nini kunde hizi zinaendelea kuisha?” Mmoja wao alisema, “tufanye utafiti vizuri ili tuweze kufahamu.” Walipofanya utafiki huo, waligundua kwamba, kumbe mtu aliyekuwa akizilinda kunde hizo ndiye aliyekuwa akizila. Ndiyo maana walisema kwamba, “mlinzi wa kunde ndiye mlaji wa kunde.”
Methali hiyo hulinganishwa kwa mtu yule ambaye huiharibu mali yake mwenyewe kwa kuitumia vibaya, katika maisha yake. Mtu huyo, huzimaliza mali zake mwenyewe kwa kuzitumia hovyo. Yeye badala ya kuzitunza mali hizo huziharibu kwa kuzitelekeza na kupangia matumizi mabaya.
Mtu huyo, hufanana na mlinzi wa kunde aliyekuwa akizimaliza kunde hizo kwa kuzila mwenyewe, kwa sababu naye huiharibu mwenyewe mali yake hiyo kwa kuitumia vibaya. Ndiyo maana watu humwambia kwamba, “mlinzi wa kunde ndiye mlaji wa kunde.”
Methali hiyo, hufundisha watu juu ya kuelewa namna ya kuzitunza vizuri mali zao, kwa kuacha kuzitumia kwenye matumizi ya hovyo, ili waweze kupata maendeleo mengi zaidi maishani mwao.
Yohana 18:2-5.

kunde string-beans

peas-

munhu o bhuganda

ENGLISH:  THE GUARD OF THE COW-PEAS IS THE ONE WHO EATS THEM.

The origin of the above proverb came from a man who was guarding a field of legumes. He was guarding it daily, but the legumes were still running out.

Finally they wondered, “Why do these legumes continue to run out?” One of them said, “Let us do a good research so that we can understand what is going on.” When they did such research, they discovered that the person who was guarding the legumes was actually eating them. That is why they said, “the guard of the cow-peas is the one who eats them.”

The proverb is likened to a man who destroys his own properties by abusing them, in his life. He, in effect, squanders his resources on wasteful usage. Instead of safeguarding them, he destroys them by abandoning and plundering them.

Such man is like the caretaker of the legumes who was eating them himself, because he was also destroying his own properties by abusing them. That is why people say to him that, “the guard of the cow-peas is the one who eats them.”

This proverb teaches people on how to have good care of their possessions, by stopping not misusing them, so that they can make more progress in their lives.

John 18: 2-5.

760. LISO TALA YA MILI.

Imbuki ya lusumo lunulo, ilolile nimo go liso ugo gugutimila imili. Iliso linilo, ligagutimilaga umili bhogubhona ginhu jose jose ijo jilihabhutongi bholyo. Ulu munhu ulitumila chiza iliso lwakwe umili gokwe gugwikala mhola.

Aliyo lulu, umunhu uyo ulitumila bho gubhola mihayo mib’i, umili gokwe gugupandika makoye kunguno imihayo yiniyo yigagutulaga mugiti umili. Hunagwene abhanhu bhagayombaga giki, “liso tala ya mili.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agagatumililaga chiza amiso gakwe bho gubhona mihayo misoga, umukikalile kakwe. Umunhu ng’wunuyo, agayegaga ulu oyibhona imihayo iyo ili miza, kunguno igang’wenhelala matwajo gagujibheja chiza ikaya ja bhanhu bhakwe. Uweyi agagalemejaga amiso gakwe ugubhona imihayo imib’i, kunguno igenhaga makoye umukikalile ka bhanhu.

Umunhu ng’wunuyo, agabhalangaga abhiye inzila ja gugatumila chiza amiso gabho bho gubhona mihayo miza iyo igenhaga matwajo miza, umukikalile kabho kugiki nabho bhikali mulisana. Hunagwene uweyi agabhabhilaga abhanhu giki, “liso tala ya mili.”

Ulusumo lunulo, lolanga bhanhu higulya ya gugatumamila chiza amiso gabho bho gubhona mihayo miza na guyileka imib’i, umukikalile kabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 20:15.

Luka 2:30.

Luka 11:34.

2 Wakorintho 3:7.

KISWAHILI: JICHO NI TAA YA MWILI.

Chanzo cha methali hiyo, chaangalia kazi ya jicho katika kuumulikia mwili. Jicho hilo, huumulikia mwili kwa kuangalia kitu chochote ambacho kiko mbele yake. Mtu atayelitumia jicho lake vizuri mwili wake utakuwa salama.

Lakini basi, mtu huyo akilitumia vibaya jicho lake kwa kuona vitu vibaya, mwili wake utapata matatizo, kwa sababu vitu hivyo huuweka mwili gizani. Ndiyo maana watu husema kwamba, “jicho ni taa ya mwili.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huyatumia vizuri macho yake kwa kuona vitu vizuri, katika maisha yake. Mtu huyo, hufurahi akiona kitu kizuri kwa sababu kitu hicho huleta maendeleo kwenye familia za watu wake. Yeye huyazuia macho yake kuona vitu vibaya kwa sababu vinaleta matatizo kwenye maisha ya watu kwa kuiweka miili yao gizani.

Mtu huyo, huwafundisha wenzake namna ya kuyatumia vizuri macho yao kwa kuona vitu vinavyowaletea maendeleo katika maisha yao, ili miili yao isiishi gizani. Ndiyo maana yeye huwaambia watu kwamba, “jicho ni taa ya mwili.”

Methali hiyo, hufundisha watu juu ya kuyatumia vizuri macho yao kwa kuangalia vitu vizuri na kuyazuia kuangalia vitu vibaya, ili waweze kuziendeleza vizuri familia zao kwa kuishi katika mwanga, maishani mwao.

Mathayo 20:15. “Je, sina haki yangu kufanya kile nitakacho na mali yangu mwenyewe? Au unaona wivu kwa kuwa nimekuwa mkarimu?’”

Luka 2:30. “Kwa maana macho yangu yameuona wokovu Wako,…”

Luka 11:34. “Jicho lako ni taa ya mwili wako. Kama jicho lako ni zima, mwili wako wote umejaa nuru. Lakini kama jicho ni bovu, mwili wako wote umejaa giza.”

2 Wakorintho 3:7. “Basi ikiwa ile huduma iliyoleta mauti, ile iliyoandikwa kwa herufi juu ya jiwe ilikuja kwa utukufu hata ikawa Waisraeli hawawezi kuutazama uso wa Mose kwa sababu ya ule utukufu wake, ingawa ulikuwa ni wa kufifia,…”

eyes girl

Eyes child-

eyes african-child

ENGLISH: THE EYE IS THE LIGHT OF THE BODY.

The essence of the above proverb looks at the function of the eye which is to illuminate the body. The eye illuminates the body by looking at anything that is in front of it. A person who uses his eye well, his body will be safe.

But if a person misuses his eye by looking at evil things, his body will suffer, because those things keep the body in the darkness. That is why people say that, “the eye is the light of the body.”

Such proverb is likened with a person who makes good use of his or her eyes to make them see good things in his life. Such person is happy to see something good because it brings development to the families of his people. He keeps his eyes away from seeing evils because they bring trouble to people’s lives as they keep their bodies in darkness.

This person teaches his colleagues on how to make good use of their eyes by seeing the things that can bring them progress in their lives, so that their bodies do not live in darkness. That is why he tells people that, “the eye is the lamp of the body.”

This proverb teaches people on how to use their eyes properly by looking at good things and preventing them from watching evil things.

Matthew 20:15.