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.

 

Olihoyi munhu uyo wiyityaga giki ali mfumu kunguno ya kuchola hela. Umunhu ng’wunuyo, obhatemaga salago abhanhu na gubhab’ila makala bhalihaya bhugota wapi abho bhali bhadina ndebha chiza. Abhanhu bhenabho bhahaga alibhatulila bhugota bhopi, gashinaga gali makala iki nago galigapi. Abhoyi bhang’winhaga ng’ombe ya gubhab’ilila wapi bhunubho, ulu wela ubhujiku. Hunagwene umunhu ng’wunuyo, abhawilaga abhiye giki, “namilaga wapi.” Gashinaga ugumila wapi, munho gung’wila mtu mihayo ya bhulomolomo mpaga ufuma sabho.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali na bhushilimu bho gubhalemba abhanhu mpaka bhang’winha jikolo. Umunhu ng’wunuyo, agapandikaga sabho bho gubhalembagula abho bhadandebhile igiki, alinomolomo, umukikalile kakwe. Uweyi agatumilaga pye nzila ijo ajimanile, mpaga ojipandika isabho ja gufumila kubhanhu abho bhadaitilaga bhukengeji, imihayo yakwe.

Umunhu ng’wunuyo, agikolaga nu mfumu uyo abhab’ilaga makala abhanhu bhahaya giki obhab’ilaga bhugota wapi kugiki pandike hela, kunguno nuweyi agitaga bhulishilimu bho gubhalembagula abhanhu kugiki adule gupandika sabho. Hunagwene ulu omala gujipandika isabho jinijo, agayombaga giki, “namila wapi.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwita bhukengeji bho gubhambilija gubhabadija abho bhalihaya gubhasoja isabho jabho, gubhitilia bhushilimu bho gulembagula, kugiki bhadule gujilang’hana chiza isabho jinijo, umuwikaji bhobho.

Ayubu 13:9.

Zaburi 78:36.

Mithali 14:25.

Luka 8:42ª-44.

Mathayo 24:4-5.

NIMEMPAKA NYEUSI.

Alikuwepo mtu mmoja aliyejifanya mganga kwa lengo la kutaka kupata pesa. Mtu huyo, alikuwa akiwachanja chale na kuwapata mkaa uliosagwa, wale ambao walikuwa hawajaulewa ujanza wake. Wao walidhani kwamba anawapaka dawa nyeusi mpaka wakampatia ng’ombe siku iliyofuata, kwa sababu hawakugundua kuwa ni mkaa. Ndiyo maana mtu huyo, alipopokea ng’ombe, aliwaambia watu wake kwamba, “nimempaka nyeusi.” Kumbe kumpaka nyeusi maana yake ni kumdanganya mtu mpaka akatoa mali.

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana ujanja wa kuwadanganya watu mpaka wakampatia mali. Mtu huyo, hupata mali kwa kuwadanganya wale ambao hawajamfahamu, kwamba ni muongo, katika maisha yake. Yeye hutumia kila njia anazozifahamu, mpaka anafaulu kupata mali za kutoka kwa wale wasioyafanyia utafiti maneno yake.

Mtu huyo, hufanana na yule mganga aliyepaka watu mkaa wakadhani kwamba, amewapaka dawa nyeusi, mpaka wakampatia ng’ombe, kwa sababu naye hutumia ujanja wa kuwadanganya watu ili aweze kupata mali. Ndiyo maana anapomaliza kuzipata mali hizo, husema kwamba, “nimempaka nyeusi.”

Methali hiyo, hufundisha watu juu ya kufanya utafiti wa kuwawezesha kuwagundua wale wanaotaka kuwachuliwa mali zao, kwa njia za udanganyifu, ili waweze kuzilinda vizuri mali zao, maishani mwao.

Ayubu 13:9. “Je, ingekuwa vema Mungu akiwahoji ninyi? Je, mngeweza kumdanganya kama ambavyo mngeweza kuwadanganya wanadamu?”

Zaburi 78:36. “mioyo yao haikuwa thabiti kwake, wala hawakuwa waaminifu katika agano lake.”

Mithali 14:25. “Shahidi wa kweli huokoa maisha, bali shahidi wa uongo ni mdanganyifu.”

Luka 8:42ª-44. “kwa kuwa binti yake wa pekee, mwenye umri wa miaka kumi na miwili, alikuwa anakufa. Yesu alipokuwa akienda, umati wa watu ukamsonga sana. Katika umati huo alikuwepo mwanamke mmoja aliyekuwa anatokwa damu kwa muda wa miaka kumi na miwili, tena alikuwa amegharimia yote aliyokuwa nayo kwa ajili ya matibabu wala hakuna ye yote aliyeweza kumponya. Huyo mwanamke akaja kwa nyuma na kugusa upindo wa vazi la Yesu, mara kutokwa damu kwake kukakoma.”

Mathayo 24:4-5. “Yesu akawajibu, “Angalieni, mtu asiwadanganye. Kwa maana wengi watakuja kwa jina langu wakidai, ‘Mimi ndiye Kristo, nao watawadanganya wengi.”

ENGLISH: I HAVE RUBBED HIM/HER WITH PULVERIZED CHARCOAL.

There was one person who pretended to be a healer for the purpose of making money. This person, was incise  his clients with razors  then rubbing them with  pulverized charcoal claiming that it was medicine to heal or protect them from witches. They came to him thinking that he was rubbing them with black medicine for which they would each of them give him a cow the next day as a fee for the service. They did so because they had not found out that he was rubbing their incision with mere pulverized charcoal instead of the black powdery local medicine he was supposed to. That is why the man, whenever he received the cow as payment for his deceitful service, he would say to his people, “I have rubbed him/her with pulverized charcoal.” To rub a person with pulverized charcoal means to deceive such a person until he gives someone a valuable thing.

This proverb is likened with a man who is cunning and deceitful. That person acquires wealth by deceiving those who do not know him, that he is a liar. He uses every means at his disposal, until he manages to obtain wealth from unsuspecting ones.

That man is like the one who rubs people with pulverized charcoal deceiving them that he has given them black medicine, for which they give him cows.

This proverb teaches people to be careful in their dealings with people so that they identify those who want to take their properties through fraud.

Job 13: 9. Psalm 78:36.

Proverbs 14:25.

Luke 8: 42-44.

Matthew 24: 4-5.

Ulusumo lunulo, lwingilile kuli munhu uyo olilaga bhuli ikanza. Olihoyi munhu umo uyo wikalaga ulila bhuli ikanza, aliyo ulu bhamuja abhiye inguno ya gulilila, aliadabhashokeja. Nose abhanhu bhuyibhuja, “ni bhuli agulilaga umunhu ng’wunuyu?” Umo obho ushosha, “hamo alihoyi munhu uyo agang’wibhonelaga.”

Aho bhankengela chiza, bhudebha giki agalilaga ulu alihabhutongi ya bhanhu duhu, ulu alibhung’wene adalilaga. Hunabhumana igiki, amiso gakwe gali mhumu, gashinaga agagabhilaga minzi amiso gakwe, kugiki abhiye bhamone guti alilila. Hunagwene bhang’witana giki, “jisuji ja gwib’ila.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agiyityaga giki aguluhiyagwa na bhiye, aliyo gashinaga ali nomolomo, umugati yakwe. Umunhu ng’wunuyo, agabhaluhyaga abhiye bho bhalembagula. Uluoyiita aya bhulongo yiniyo, agiyityaga guti giki aditumamile iyiniyo, kugiki abhiye bhamone giki ali munhu nhuhiwa, aliyo gashinaga ali nomolomo, umugati yakwe.

Umunhu ng’unuyo, akikolaga nu munhu uyo agagabhilaga minzi amiso gakwe, kugiki abhanhu bhahaye giki agaluhiyagwa, aliyo gashinaga ali nomolomo duhu, kunguno nuweyi ali nomolomo, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “jisuji ja gwib’ila.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza bhatungilila umukikalile kabho.  Bhabhuleke ubhulomolomo, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mwanzo 27:23-24.

Zaburi 116:11.

KISWAHILI: MACHOZI YA KUJIPAKA.

Methali hiyo ilianzia kwa mtu aliyekuwa akilila kila wakati. Alikuwepo mtu mmoja ambaye alikuwa akilia kila wakati, lakini walipomuuliza sababu ya kulilia, hakuwajibhu. Mwishowe watu wakajiuliza, “kwa nini mtu huyu analia?” Mmoja wao, alijibu, “labda kuna mtu ana muonea.”

Walianza kumchunguza kwa makini ili waweze kuujua ukweli. Walipofanya hivyo, mtu huyo akaonekana kwamba, huwa analia akiwa mbele ya watu tu, akiwa peke yake halii.  Ndipo wakagundua pia kwamba, macho yake huwa makavu wakati akilia, kumbe alikuwa alijipaka maji machoni ili aonekane kwamba analia. Ndiyo maana wakamwita kwamba ni, “machoji ya kujipakaa.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwasingizia wenzake maneno ya uongo katika maisha yake, ili aonekane kuwa mwema. Mtu huyo, huwatesa wenzake kwa kuwadanganya kwamba anaonewa na mtu fulani, kumbe ni muongo. Yeye hujifanya kama anateswa, ili watu wamuonee huruha na wengine waonekane kama watu wanao mtesa, kumbe  ni muongo tu.

Mtu huyo, hufanana na yule anayejipaka macho yake maji ili aonekana kama analia, kwa sababu naye pia ni muongo katika maisha yake. Ndiyo maana watu humwita kwamba ni, “machozi ya kujipaka.” 

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

Mwanzo 27:23-24. “Hakumtambua, kwa sababu mikono yake ilikuwa na nywele kama ya ndugu yake Esau, kwa hiyo akambariki. Akamwuliza, “Hivi kweli wewe ni mwanangu Esau?” Akajibu, “Mimi ndiye.’’”

Zaburi 116:11. “Katika taabu yangu nilisema, ‘‘Wanadamu wote ni waongo.’’”

ENGLISH: CROCODILE TEARS.

This proverb began with a man who was always crying.  He was crying all the time, but whenever other people asked him why he was crying, he wouldn’t answer them. People were wondering by asking themselves very often, “Why is this man crying?” One of them replied, “Maybe someone has been torturing him all this long.”

They began searching for him carefully so that they would know the truth. When they did, the man appeared to be crying in public, alone. Then they also noticed that his eyes were dry whenever he cried. However, what made it appear that he was shedding tears is that he was putting water on his eyes to make them look like tears. That is why they called him the “crocodile tears.”

This proverb is used to refer to a man who slanders his fellow men with false words in his life, in order to look good. Such person persecutes his or her colleagues by deceiving them into believing that he or she is being mistreated by someone, but in actual fact he or she is a liar. He pretends to be tortured, so that people will see him as in need of liberation from persecutors, but in actual fact he is just a liar.

That person is like the one who rubs his eyes with water to make him look like he is crying. That is why people call such person “crocodile tears.”

This proverb teaches people on how to be honest, not hypocrites and never engage in lying  by letting go of false habits in their lives, so that they can live in peace with each other.

Genesis 27: 23-24.

Psalm 116: 11.

Ulusumo lunulo, lwingilile kuli nkongi o bhana. Olihoyi munhu umo uyo olinkongi o bhana mu chalo jilebhe. Abhana bhenabho bhali bhabhili, uumo oli ng´wana okwe, alu ungi oli ong´wiye.

Ulu wiga ing´homba ong´wishaga ung´wana okwe chiza, aliyo lulu ung’wana ong´wiye omilaga ing’homba yiniyo ku nomo, kugiki abhanhu bhahaye giki ong´wishaga nawe  ing´homba yiniyo.

Ung’wana ng’wunuyo, agakonda nose unina umanija igiki, gashinaga unkongi ng’wunuyo adang’wishaga ing’homba yiniyo, iyo bhagamonaga alinayo ukunomo gokwe. Hunagwene bhagang’wila unkongi ng’wunuyo giki, alina nhung’wa ja “gub’ila ng’homba ku nomo.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agiyolechaga giki alio wiza ubhogunola, aliyo gashinaga agitaga mihayo ya bhubhi, umugati yakwe. Umunhu ng’wunuyo, agabhaluhyaga abhiye bho gubhayomba shibhi, na gubhabhipija kaya jabho. Uluoyiita imibhi yiniyo, agiyityaga guti giki aditumamile iyiniyo, kugiki abhiye bha mone giki ali munhu ntengeke, aliko gashinaga ali mulagi o kaya ja bhanhu, umoyo gokwe.

Umunhu ng’unuyo, akikolaga nu unkongi o bhana uyo ong’wishaga ng’wana okwe duhu imhomba, uungi omila kunomo inhomba yiniyo, kugiki bhahaye giki nawe ong’waga, aliyo gashinaga nduhu adang’wile, kunguno nu weyi agiyolechaga giki ali ntengeke, aliyo gashinaga ali obhubhi. Hunagwene abhanhu bhagang’wilaga giki alina nhungwa ja “gub’ila ng’homba ku nomo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza bhatungilila umukikalile kabho.  Bhaleke ugwiyolecha giki bhalibhatengeke aliyo gashinaga bhali bhabhihya umumyoyo yabho, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Mwanzo 27:23-24.

Zaburi 116:11.

KISWAHILI: KUPAKA UJI MDOMONI.

Methali hiyo ilianzia kwa mtunza watoto. Alikuwepo mtu mmoja ambaye alikuwa akilea watoto kwenye kijiji fulani. Watoto hao walikuwa wawili, mmoja alikuwa wa kwake, na mwingine alikuwa wa mwenzake.

Alipokoroga uji alimunyesha mtoto wake, na yule wa mwenzake, alimpata ule uji mdomoni, ili watu wanaomuona akiwa na ujio huo, wamdhanie kwamba, naye amekung’wa ule uji.

Mtoto huyo, alikonda mpaka mwishowe mama yake akagundua kwamba, kumbe yule mlezi alikuwa hamunyeshi ule uji, waliowakimuona nao ukiwa mdomoni kwake huyo mtoto. Ndiyo maana humwambia mtunza watoto huyo kwamba anatabia ya “kupaka uji mdomoni.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujionesha kwa nje kuwa ni mwema, lakini kwa ndani ni mtenda maovu. Mtu huyo, huwatesa wenzake kwa kuwasema vibaya. Anapotenda maovu, hujificha kwa kujifanya kana kwamba hakutenda baya lolote, ili watu wamuone kuwa ni mtu mwema, kumbe ndiye mtenda maovu yakiwemo yale ya uvunjaji wa miji ya watu, ndani moyo wake.

Mtu huyo, hufanana na yule mlezi wa watoto ambaye alimnywesha uji mtoto wake tu, na yule ng’wingine, akampata uji huo mdomoni, ili watu wamdhanie kwamba naye amemnyesha ule uji, kwa sababu naye pia hujionesha kuwa ni mwema, kumbe ni muovu. Ndiyo maana watu humwambia kwamba, ana tabia ya “kupata uji mdomoni.”  

Methali hiyo, hufundisha watu juu ya kuwa wakweli kwa kuacha tabia za kujionesha kwa nje tu kuwa ni wema, lakini kumbe kwa ndani ni watenda maovu, katika mioyo yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Mwanzo 27:23-24. “Hakumtambua, kwa sababu mikono yake ilikuwa na nywele kama ya ndugu yake Esau, kwa hiyo akambariki. Akamwuliza, “Hivi kweli wewe ni mwanangu Esau?” Akajibu, “Mimi ndiye.’’”

Zaburi 116:11. “Katika taabu yangu nilisema, ‘‘Wanadamu wote ni waongo.’’”

ENGLISH: RUBBING PORRIDGE ON THE LIPS.

This proverb began with a child caregiver. There was one person who was taking care of children in a certain village. The children were two, one was hers, and the other was of another person.

When she was preparing the porridge, she was always giving it to her son, but with the child of her companion, she was always rubbing some of it on her lips such that the people who saw him would think that she has taken the porridge.

As a result of this the child became so thin that at last her mother realized that the caregiver was not feeding her child the porridge she needed. She realized that what she was made to believe that her child was being fed with porridge was just a coat of it on her child’s lips. After knowing this she told the babysitter that she had a habit of “rubbing porridge on the lips” not actually giving it to the child to swallow in her stomach.

This proverb is likened with a person who outwardly shows oneself to be good, but inwardly that person is an evil doer. Because of such habit and character, such person persecutes his or her fellow human beings including insulting them. When he does something evil, he disguises himself as if he has done nothing wrong, so that people may see him as a good man, but he is the perpetrator of evil, including the destruction of human lives.

This man is like a babysitter who gives only porridge to her child, and the other person’s child she coats her with porridge on his lips, so that people think he has given him porridge. That is why people say of such a person that he has a habit of “coating porridge on the lips.”

This proverb teaches people to be truthful for what they do and not pretending with the outward appearance of goodness, but inwardly showing evil inclinations. They should be good people in order to live peacefully with one another.

Genesis 27: 23-24. “Psalm 116: 11.