Imbuki ya lusumo lunulo, yingilile ukuwibhaji bho ug´wana uyo agalolaga ng’huni ya ng’wa nina. Ung’wana ng’wunuyo, ulu wibhalwa ku ngongo na nina agalolaga ku ng´huni  iya ng´wa nina yiniyo. Giko lulu, ung`wana ng’wunuyo agwikala ayidebhile umo yili kunguno, agaiyilolelaga bho makanza malihu, umukikalile kakwe. Hunagwene abhanhu bhagayombaga giki, ‘ung’wana ulu wibhalagwa agalolaga ng’huni ya ng’wa nila.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalelaga abhana bhakwe, bho gwikala na nhungwa niza uweyi ng’winikili, umukikalile kakwe. Umunhu ng’wunuyo, adebhile igiki, ung’wana agajilolaga ing’hungwa ja myaji okwe, kunguno akikalile ka ng’wa munhu hako kagalangaga kulebha imihayo yakwe.

Kuyiniyo lulu, umyaji uyo ali na ng’hungwa ja bhubhi, agabhalekejaga na bhana bhakwe, akajile kakwe kenako. Aliyo lulu, umyaji uyo ali na ng’hungwa ja wiza, abhana bhakwe bhagajigemeja ing’hungwa jakwe jinijo, umukikalile kabho.

Umunhu ng’wunuyo, agabhalelaga chiza abhana bhakwe bho kikalile kakwe ako kaligemelo ja gwikala na ng’hungwa jawiza. Uweyi agabhalomelaga abhanhu bhakwe bhenabho, mihayo iyo idulile gubhambilija ugwikala chiza na bhichabho, umuwikaji bhobho. Hunagwene agabhawilaga abhanhu giki, ‘ung’wana ulu wibhalagwa agalolaga ng’huni ya ng’wa nila.’

ULusumo lunulo, lolanga bhanhu higulya ya gubhalela abhana mukalile kawiza, bho gwikala mu ng’hungwa jawiza abhoyi bhenikili, kugiki abhana bhabho bhenabho, bhudule gujikalana ing’hungwa jinijo, umuwikaji bhobho.

Hesabu 11:12.

Mithali 22:6.

Waefeso 6:4.

KISWAHILI: MTOTO AKIBEBWA MGONGONI HUANGALIA KISOGO CHA MAMA YAKE.

Chanzo cha methali hiyo, chatokea kwenye ubebwaji wa mtoto ngongoni ambaye huangalia kisogo cha mama yake. Mtu huyo, akibebwa mgononi na mama yake hukiangalia kisogo hicho cha mama yake. Hivyo basi, mtoto huyo atakuwa anakielewa sana kisogo hicho, kwa sababu ya yeye kukiangalia kwa muda mrefu katika maisha yake. Ndiyo maana watu husema kwamba, ‘mtoto akibebwa mgongoni huangalia kisogo cha mama yake.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwalea watoto wake kwa kuishi katika maadili mema yeye mwenyewe, katika maisha yake. Mtu huyo, anafahamu kwamba, mtoto huiangalia tabia ya mzazi wake, kwa sababu, maisha ya mtu hufundisha zaidi kuliko maneno yake.

Kwa hiyo basi, mzazi mwenye tabia njema, huwaambukiza tabia hiyo watoto wake, kwa sababu ya wao kuifikiria tabia hiyo kuwa ndiyo nzuri kwa kuiishi. Kwa upande mwingine, mzazi mwenye tabia njema, au mwenye maadili mema, huwarithisha tabia hiyo pia watoto wake ambao humuiga jinsi anavyoishi.

Mtu huyo, huwalea vizuri watoto wake kwa kuishi katika maadili mema yeye mwenyewe, ili awe mfano wa kuigwa katika kuiishi tabia hiyo njema. Yeye huwasimulia watoto wake hao, maneno yenye hekima ya kuwasaidia katika kuishi vizuri na wenzao, maishani mwao. Ndiyo maana yeye huwaambia watu wake hao kwamba, ‘mtoto akibebwa mgongoni huangalia kisogo cha mama yake.’

Methali hiyo, hufundisha watu juu ya kuwalea kwa kuwakuza katika maadili mema watoto wao, ili waweze kuwa mfano wa kuigwa katika kuyaishi maadili yaliyo mema, maishani mwao.

Hesabu 11:12.

Mithali 22:6.

Waefeso 6:4.

 

ENGLISH: A BABY CARRIED ON THE BACK LOOKS AT ITS MOTHER’S NAPE.

The source of this saying is the baby that is carried on her mother’s back. When the kid is carried on its mother’s back, it looks at its mother’s nape. Therefore, kids are believed to be very much aware of their mothers’ napes. To describe this kind of awareness to kids, people came with this saying that ‘a baby carried on the back looks at its mother’s nape.’

This saying can be compared to a person who brings up his/her children by living a good life himself/herself. This person tends to behave in a good way thus paving a way for children to emulate him/her. Such a person teaches his/her children through actions, not mere words. He/she seems to hold the view that ‘actions are louder than words.’ The saying also gives an impression that a good parent or well-mannered parent gives such qualities to his/her children who also imitate his/her way of life.

This saying teaches people about nurturing and raising their children morally so that they can become role models in living good values ​​in their lives.

Numbers 11:12, Proverbs 22: 6, Ephesians 6: 4.

Imbuki ya lusumo lunulo,  yingilile kubhubhucha bho ndobho ya minzi kuntwe bho gutumia ngata, na bho nduhu ngata. Uyo agaibhuchaga indobho yiniyo bho gutumila ngata, adaminyiyagwa ntwe gokwe ni ndobho yiniyo, kunguno ingata yakwe igankigijaga ugukandikijiwa nubhudamu bho idako jayo.

Giko lulu, ulu wandya kuminyiwa untwe gokwe ni ndobho yiniyo, uyo agabhukijaga bho ngata, mumho uyo agabhuchaga bho nduhu ngata agubhiza ubishiyagwa, nulu uminyiyagwa noyi. Hunagwene abho bhali na ngata bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nsabhi, nuyo ali ng’hab’i, ahikanza lya makoye guti ga nzala. Ulu nsab`i ugakoya aliyo alina ginhu, alu ng´hab´i igubhiza ginehe?

Ingata yikolile nu nsabhi, kunguno uweyi ali na jikolo ja gujinja upandika hela ja gugulila jiliwa. Kuyiniyo lulu, umunhu ng’wunuyo, adukoyiwa wangu ni likoye ilya nzala linilo, ilo ligikolanijiyagwa na gupya go ntwe gokwe bho gukandikijiwa na jidako ja ndobho iyo aibhuchije. Uweyi ugushiga wandye gukoya, agubhiza ojimalaga gujijinja pye isabho jakwe, hayo gulandije ugupya ntwe gokwe.

Aliyo lulu, uyo agabhuchaga bho nduhu ngata, untwe gogwe gugabishiyagwa ni jidako ja ndobho yiniyo. Umunhu ng’wunuyo, wikolile na munhu uyo ali ng’hab’i, kunguno agakoyiyagwa ni nzala wangu nulu yingila duhu, iki adina jikolo ja gwisumilila. Hunagwene abhanhu bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, kugiki bhadule gupandika jikolo ijagubhambilija ahikanza ilya nzala, umukikalile kabho.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

KISWAHILI: TUNAUNGUA TULIO NA KATA WASIO NAZO VIPI?

Chanzo cha methali hiyo chatokea kwenye ubebaji wa ndoa ya maji kichani kwa kutumia kata na bila kata. Mbebaji wa ndoa anayetumia kata, hapati upesi maumivu yatokanayo na msuguano wa kichwa na kitako cha ndoa hiyo, kwa sababu ya kata iliyopo katikati ya kichwa na ndoa hiyo.

Hivyo basi, ikifikia hali ya kupata moto au maumivu ya ndoo hiyo, kwake yeye, atakuwa ameumia zamani yule abebaji ndoo hiyo kichwani bila kutumia hata, au nguo iyokunjwa vizuri. Ndiyo maana wale wenye kata husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri, na yule ambaye ni maskini kwenye kipindi cha tatizo kubwa la njaa. Tajiri akihangaishwa na jaa, wakati ana vitu, je, aliye maskini njaa hiyo itamfikishaje?

Mtu mwenye Kata hufananishwa na tajiri kwa sababu ya yeye  kuwa na vitu ambavyo huviuza, na kupata pesa za kununulia chakula. Kwa hiyo basi, mtu huyo, hatasumbuliwa upesi na tatizo hilo la njaa, ambalo hufananishwa na uumiaji wa kichwa. Yeye akimaliza kuuza vitu vyake vyote, ndipo atakapoanza kuonja shida hiyo ya njaa.

Lakini basi, yule asiye na kata huumizwa na kitako cha ndoo mara abebapo, ambaye hufananisha na maskini, kwa sababu yeye husumbulilwa na tatizo hilo la njaa mara inapoingia tu, kwa vile hana vitu vya kuuza ili apate hela ya kununulia chakula. Ndiyo maana wenye mali husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mafanikio ya kutosha kuwasaidia katika kutatua tatizo la njaa, maishani mwao.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

 

ENGLISH: IF THOSE WITH ROUND HEAD PAD ARE BEING BURNT, HOW ABOUT THOSE WITHOUT HAVING IT?

The source of this saying is a round head pad one can use when carrying a heavy luggage on his/her head. If one is carrying a bucket of water on his/her head, he/she can put this round head pad on his head then the bucket is put on it to avoid direct friction between head and the base of the bucket. If different people are carrying different buckets, one group having buckets without the round head pad and another group carrying them with round head pad, it is likely that those without round head pad will begin facing pain in their heads.

Those with round head pads will delay feeling the same pain. When those without round head pad begin feeling pain, it is likely that their counterparts have suffered twice as much. To describe this scenario, people came with the saying that ‘If those with round head pad are being burnt, how about those without having it?’

 This proverb can be compared to a rich person in relation to his/her poor counterpart. In case it happens that these two people are affected by famine, the poor one will be the first to suffer. By the time the rich person begins suffering, the poor fellow might have been finished off. This rich person can have an opportunity to sell some of his/her properties to defend himself/herself from famine. He/she is likely to survive for quiet long until all his/her properties are finished.

The proverb teaches people to work hard to do their jobs so that they can be successful enough to help them solve problems they encounter in life.

Exodus 3: 2-3, Proverbs 11:31,Luke 23:31, 1Peter 4: 17-18, Matthew 19: 23-24.