proverbs

1548. SUKUMA: INUMBA IYO IDINA NSINGI IGAGWAGA AHIKANZA LYA MBULA.

Ulusumo lunulo lugigelaga umubhumaniji bho bhuzengi bho numba ja kikalile ka jiafrica. Umukikalile kenako inumba jazengagwa bho gutumila madifali, bhulolo, mawe na mbabho. Abhazengi bhalina witegeleja ni kujo lya gusimba nsingi haho bhatali uguizenga inumba yiniyo. Inumba iyo yazengelagwa ha nsingi yikalaga makanza malihu, aliyo lulu iyo yasengagwa ha nduhu nsingi yagwaga ulu yatula imbula. Hunagwene abhanhu bhagayomba giki, “inumba iyo idina nsingi igagwaga ahikanza lya mbula.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adina witegeleja bho guitila bhukengeji imilimo yakwe haho atali uguyandya uguitumama umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo agandyaga gutumama milimo yakwe bho nduhu gubhiza ni lange lya gung’wambilija guimala chiza kunguno ya gugaiwa witegeleja bhunubho umuwikaji bhokwe bhunubho. Uweyi agadumaga ugupandika isabho aha kaya yakwe yiniyo kunguno ya guileka bhunagi imilimo yakwe yiniyo, umutumami bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga ni numba iyo idina nsingi, kunguno nuweyi agatumamaga milimo yakwe bho nduhu gwiganika chiza, mpaka oduma uguimala umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “inumba iyo idina nsingi igagwaga ahikanza lya mbula.”

Usulumo lunulo lolanga bhanhu higulya ya gubhiza na witegeleja bho guitila bhukengeji imilimo yabho haho bhatali ugwandya uguitumama, kugiki bhadule kupandika matwajo mingi umutumami bho milimo yabho yiniyo, umuwikaji bhobho bhunubho.

Mathayo 7:24–27.

Luka 6:47–49.

1 Wakorintho 3:10–11.

Zaburi 127:1.

Mithali 24:3–4.

SWAHILI: NYUMBA ISIYO NA MSINGI HUANGUKA WAKATI WA MVUA.

Methali hii inatokana na uzoefu wa jumla wa kujenga nyumba. Katika jamii nyingi za kitamaduni za Kiafrika, nyumba zilijengwa kwa kutumia matope, mbao, mawe, au matofali. Wajenzi wenye busara kila mara waliweka msingi imara kabla ya kujenga kuta na paa. Nyumba iliyojengwa bila msingi mzuri inaweza kuonekana nzuri mwanzoni, lakini msimu wa mvua ulipofika, udongo ulilainika, kuta zilipasuka, na nyumba hatimaye ikaanguka. Kwa sababu ya uzoefu huu wa vitendo, methali hiyo ikawa ishara ya umuhimu wa kuandaa msingi imara kabla ya kufanya kazi yoyote muhimu maishani. Ndiyo maana watu walisema kwamba, “nyumba isiyo na msingi huanguka wakati wa mvua.”

Methali hii hulinganishwa kwa mtu anayeanza maisha, kazi, elimu, ndoa, uongozi, au imani bila maandalizi sahihi, hekima, nidhamu, au kanuni za maadili. Mtu kama huyo anaweza kuonekana kama amefanikiwa kwa muda, lakini wakati matatizo, majaribu, au magumu yanapotokea, hawezi kuvumilia na hatimaye hushindwa katika maisha yake.

Mtu huyu hufanana na mtu anayepuuza maadili muhimu ya uaminifu, uadilifu, imani, maarifa, na uwajibikaji. Kama vile nyumba iliyojengwa vibaya haiwezi kustahimili mvua kubwa, mtu asiye na msingi imara wa kimaadili au kiroho hawezi kustahimili majaribu na changamoto za maisha. Ndiyo maana watu husema kwamba, “nyumba isiyo na msingi huanguka wakati wa mvua.”

Methali hii huwafundisha watu kuhusu: Umuhimu wa kuweka msingi imara kabla ya kuanza shughuli yoyote. Kujiandaa kwa busara kwa ajili ya wakati ujao badala ya kutafuta mafanikio ya haraka. Kujenga maisha ya mtu juu ya tabia njema, nidhamu, na hekima. Kuanzisha familia, jamii, na taasisi juu ya ukweli na haki. Thamani ya imani katika Mungu kama msingi imara wa maisha. Uvumilivu na kupanga kwa uangalifu kabla ya kuchukua hatua.

Mathayo 7:24–27. Wajenzi Wenye Hekima na Wapumbavu: Mtu mwenye busara alijenga nyumba yake juu ya mwamba, huku mtu mpumbavu akijenga nyumba yake juu ya mchanga. Mvua iliponyesha na mafuriko yakaja, ni nyumba yenye msingi imara pekee iliyosimama imara.

Luka 6:47–49. Yesu anafundisha kwamba wale wanaosikia na kutii maneno Yake ni kama mtu aliyechimba chini na kuweka msingi wake juu ya mwamba.

1 Wakorintho 3:10–11. “Kwa maana hakuna mtu awezaye kuweka msingi mwingine isipokuwa ule uliokwisha kuwekwa, ambao ni Yesu Kristo.”

Zaburi 127:1. “Bwana asipoijenga nyumba, wajenzi wanafanya kazi bure.”

Mithali 24:3–4. “Nyumba hujengwa kwa hekima, na kwa ufahamu huthibitika; kwa maarifa vyumba vyake hujazwa hazina adimu na nzuri.”

Maisha imara na ya kudumu, familia, jamii, au huduma hujengwa juu ya msingi imara wa hekima, imani, uadilifu, na utii kwa Mungu. Kama vile nyumba bila msingi haiwezi kuishi mvua, maisha bila kanuni nzuri hayawezi kuhimili dhoruba za maisha.

ENGLISH: A HOUSE WITHOUT A FOUNDATION COLLAPSES WHEN IT RAINS.

This proverb originates from the universal experience of building houses. In many traditional African communities, houses were built using mud, wood, stones, or bricks. Wise builders always laid a strong foundation before constructing the walls and roof. A house built without a proper foundation could appear beautiful at first, but when the rainy season arrived, the soil softened, the walls cracked, and the house eventually collapsed. Because of this practical experience, the proverb became a symbol of the importance of preparing a strong foundation before undertaking any important task in life. That is why people said, “a house without a foundation collapses when it rains.”

This proverb is compared to a person who begins life, work, education, marriage, leadership, or faith without proper preparation, wisdom, discipline, or moral principles. Such a person may appear successful for a while, but when difficulties, temptations, or hardships arise, he or she cannot endure and eventually fails.

This person resembles someone who neglects the essential values of honesty, integrity, faith, knowledge, and responsibility. Just as a poorly built house cannot withstand heavy rain, a person without a strong moral or spiritual foundation cannot withstand the trials and challenges of life. That is why people say “a house without a foundation collapses when it rains.”

This proverb teaches people about: The importance of laying a strong foundation before beginning any undertaking. Preparing wisely for the future rather than seeking quick success. Building one’s life upon good character, discipline, and wisdom. Establishing families, communities, and institutions on truth and justice. The value of faith in God as the sure foundation of life. Perseverance and careful planning before taking action.

Matthew 7:24–27. The Wise and Foolish Builders: The wise man built his house upon the rock, while the foolish man built his house upon the sand. When the rain fell and the floods came, only the house with the strong foundation stood firm.

Luke 6:47–49. Jesus teaches that those who hear and obey His words are like a man who dug deep and laid his foundation on rock.

1 Corinthians 3:10–11. “For no one can lay any foundation other than the one already laid, which is Jesus Christ.”

Psalm 127:1. “Unless the Lord builds the house, the builders labor in vain.”

Proverbs 24:3–4. “By wisdom a house is built, and through understanding it is established; through knowledge its rooms are filled with rare and beautiful treasures.”

A strong and lasting life, family, community, or ministry is built upon a solid foundation of wisdom, faith, integrity, and obedience to God. Just as a house without a foundation cannot survive the rain, a life without sound principles cannot withstand the storms of life.

 

1546. SUKUMA: UMOTO UNDOO ULU GUDALANHANILWE GUGAJIMAGA.

Ulusumo lunulo lufumilile kukikalile kajiafrika. Umukikalile kenako umoto golina solobho ya kuzugila jiliwa, na gota bhuli lushigu. Umoto undoo gugalanhanagwa bho kusosela ng’wi bhuli makanza kunguno ulu gulekanijiwa gugajimaga hadohado. Hunagwene abhanhu bhagayombaga giki, “umoto undoo ulu gudalanhanilwe gugajimaga.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agandyagwa kutumama milimo bho wigulambija ubho agabhulekaga hado hado mpaga nose bhoshila umuwikaji bhokwe. Umunhu ng’wunuyo aganguhaka guja kumilimo yakwe ogandya guitumama chiza ahawandijo na oyukeleja ukumilimo mpaga oya uguitumama kunguno ya gugayiwa witegeleja bho gung’winha nguzu ya kwendelea guitumama chiza imilimo yakwe yiniyo, umuwikaji bhokwe. Uweyi agadumaga ugupandika isabho ahakaya yakwe yiniyo kunguno ya kuleka kutumama chiza imilimo yakwe yiniyo umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu moto uyo gugalekanijiyagwa mpaga gojima, kunguno nuweyi agagulekanijaga umili gokwe mpaga gogayiwa inguzu ja guitumama chiza imilimo yakwe yiniyo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “umoto undoo ulu gudalanhanilwe gugajimaga.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na witegeleja bho gujilanhana chiza ijikolo jabho ijawiza kugiki bhadule kujilanhana chiza ikaya jabho umuwikaji bhobho bhunubho.

2Timotheo 1:6.

Ufunuo 2:4–5.

Warumi 12:11.

Mathayo 25:1–13.

Yohana 15:4–5.

Waebrania 10:24–25.

 

SWAHILI: MOTO MDOGO USIPOTUNZWA HUZIMIKA.

Methali hii inatokana na uzoefu wa wanadamu wa kutunza moto. Katika jamii nyingi za kitamaduni za Kiafrika, moto ulikuwa muhimu kwa kupikia, kupasha joto, ulinzi, kwenye maisha ya kila siku. Moto mdogo huhitaji uangalifu wa kila mara kwa kuongeza kuni na kuulinda kutokana na upepo na mvua. Ukipuuzwa, huzimika polepole. Kutokana na uzoefu huu wa vitendo, methali hii ikawa ishara ya umuhimu wa utunzaji endelevu, kujitolea, na uvumilivu katika kila nyanja ya maisha. Ndiyo maana watu wahusema kwamba, “moto mdogo usipotunzwa huzimika.”

Methali hii hulinganishwa kwa mtu anayeanza kazi nzuri, uhusiano, huduma, au lengo lenye thamani kwa shauku kubwa lakini baadaye analipuuza katika maisha yake. Mwanzoni, mtu kama huyo hufanya kazi kwa bidii kubwa sana maishani mwake. Hata hivyo, baada ya muda, polepole hupoteza shauku, motisha, na kujitolea. Bila utunzaji wa kawaida, kutia moyo, na juhudi thabiti, nguvu na shauku ya mtu huyo hatimaye hufifia.

Mtu huyu hufanana na moto unaozimika baada ya kukosa matunzo kwa sababu naye hupunguza polepole bidii yake mpaka anaishiwa nguvu maishani mwake. Vivyo hivyo, mtu anayeshindwa kukuza shauku yake, imani, au kujitolea kwake hupoteza nguvu zake polepole. Mtu kama huyo kupuuza maisha ya kiroho, elimu, majukumu ya kifamilia, biashara, au urafiki. Kama vile moto usiotunzwa unavyozimika, vipaji vilivyopuuzwa, hufifia polepole. Ndiyo maana watu husema kwamba, “moto mdogo usipotunzwa huzimika.”

Methali hii hufundisha umuhimu wa uvumilivu, uthabiti, na uwakili mwaminifu kwa watu. Huwakumbusha kujali kile kilicho cha thamani kabla hakijapotea. Inahimiza pia ukuaji wa kiroho na upya unaoendelea, uaminifu katika majukumu na ahadi, na hitaji la kudumisha upendo, urafiki, na mahusiano ya kifamilia kupitia utunzaji wenye uangalifu wa kawaida.

Zaidi ya hayo, methali hii hufundisha kwamba mafanikio ya kudumu yanahitaji juhudi na uvumilivu unaoendelea, si mwanzo mzuri tu.

2 Timotheo 1:6. “Ichochee karama ya Mungu iliyo ndani yako.” Mstari huu unawahimiza waumini kuweka karama zao za kiroho zikiwa hai na zenye shughuli kupitia kujitolea na huduma ya uaminifu inayoendelea.

Ufunuo 2:4–5. Yesu anaonya kanisa la Efeso lisiache upendo wake wa kwanza bali litubu na kufanya upya ibada yake Kwake.

Warumi 12:11. “Msipungukiwe na bidii, bali endeleeni kuwa na ari ya kiroho, mkimtumikia Bwana.” Waumini wanaitwa kubaki na shauku na uaminifu katika kumtumikia Mungu.

Mathayo 25:1–13. Mfano wa Wanawali Kumi unafundisha umuhimu wa kuendelea kuwa tayari na kudumisha taa ya kiroho ili ziendelee kuwaka wakati wote.

Yohana 15:4–5. Yesu anafundisha kwamba waumini lazima wakae ndani Yake, kwani bila Yeye hawawezi kuzaa matunda.

Waebrania 10:24–25. Waumini wanahimizwa kuendelea kutiana moyo na kutopuuza kukutana pamoja ili imani yao ibaki imara.

 

ENGLISH: A SMALL FIRE, IF NOT TENDED, WILL BE EXTINGUISHED.

This proverb comes from the universal human experience of maintaining a fire. In many traditional African communities, fire was essential for cooking, warmth, protection, and everyday life. A small fire requires constant attention by adding firewood and protecting it from wind and rain. If it is neglected, it gradually dies out. From this practical experience, the proverb became a symbol of an importance of continuous care, commitment, and perseverance in every aspect of life. That is why people say, “A small fire, if not tended, will be extinguished.”

This proverb is compared to a person who begins a good work, a relationship, a ministry, or a worthwhile goal with great enthusiasm but later neglects it. At first, such a person works diligently and with determination. However, over time, he or she gradually loses enthusiasm, motivation, and commitment. Without regular care, encouragement, and consistent effort, that person’s strength and passion eventually fade away.

This person resembles a fire that goes out because it is left unattended. In the same way, a person who fails to nurture his or her enthusiasm, faith, or commitment gradually loses strength and purpose. Such a person may neglect spiritual life, education, family responsibilities, business, or friendships. Just as an untended fire dies out, neglected talents, relationships, faith, and responsibilities gradually fade because they are not nourished. That is why people say, “A small fire, if not tended, will be extinguished.”

This proverb teaches the importance of perseverance, consistency, and faithful stewardship to people. It reminds them to care for what is valuable before it is lost. It encourages continual spiritual growth and renewal, faithfulness in responsibilities and commitments, and the need to maintain love, friendships, and family relationships through regular care and attention. It also teaches that lasting success requires continual effort and perseverance, not merely a good beginning.

2Timothy 1:6. “Fan into flame the gift of God, which is in you.” This verse encourages believers to keep their spiritual gifts alive and active through continual devotion and faithful service.

Revelation 2:4–5. Jesus warns the church in Ephesus not to abandon its first love but to repent and renew its devotion to Him.

Romans 12:11. “Never be lacking in zeal, but keep your spiritual fervor, serving the Lord.” Believers are called to remain enthusiastic and faithful in serving God.

Matthew 25:1–13. The Parable of the Ten Virgins teaches the importance of remaining prepared and keeping one’s spiritual lamp burning.

John 15:4–5. Jesus teaches that believers must remain in Him, for apart from Him they cannot bear fruit.

Hebrews 10:24–25. Believers are encouraged to continue encouraging one another and not neglect meeting together so that their faith remains strong.

 

 

1543. SUKUMA: UMAYU ALI NHINGI YA NUMBA.

Ulusumo lunulo lufumilile kulikujo lya kikalile ka bhanhu bha muafrica. Uloyi luhoyelile nhingi iyo igatumamaga nimo goguyibhucha pye inumba. Gitumo inhingi igabhubhukijaga ubhudito bho numba pye, giko nu mayu nang’hwe agayibhuchaga pye ikaya yakwe gubhitila mubhutogwa bhokwe, ikujo na nguzu jakwe jinijo umukikalile kakwe kenako. Hunagwene abhanhu bhaganhayaga giki, “umayu ali nhingi ya numba.”

Usulumo lunulo lugalenganijiyagwa kuli munhu uyo ali na bhutogwa bho guyilanhana chiza ikaya yakwe umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo, agayilanhanaga chiza ikaya yakwe kunguno ya bhutogwa bhokwe bhunubho umuwikaji bhokwe bhunubho. Uweyi agadujaga uguyilela chiza ikaya yakwe kunguno ya bhutogwa bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu mayu uyo agayidilila chiza ikaya yakwe kunguno nuweyi alina bhutogwa bho gubhalela chiza abhanhu bhakwe bhenabho, umuwikaji bhokwe bhunubho. Hunagwene abhanhhu bhagang’witanaga giki, “umayu alinhingi ya numba.”

Usulumo lunulo lolanga bhanhu higulya ya gubhiza na bhutogwa bho gubhakuja abhamayu na gubhambilija chiza kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mithali 31:10–31.

Mithali 1:8–9.

Kutoka 20:12.

Tito 2:3–5.

Isaya 66:13.

SWAHILI: MAMA NI NGUZO YA NYUMBA.

Asili ya methali hii inatokana na hekima ya kitamaduni inayopatikana katika tamaduni mbalimbali barani Afrika. Metheli hiyo huzungumzia juu ya nguzo imara inayofanya kazi ya kulitegemeza jingo zima. Kama vile nguzo inavyobeba uzito wa nyumba na kuiweka imara, mama pia hutegemeza familia kupitia upendo wake, majitoleo yake, hekima, na kazi ngumu maishani mwake. Ndiyo maana watu husema kwamba, “mama ndiye nguzo ya nyumba.”

Methali hii hulinganishwa kwa mtu mwenye upendo wa kweli wa kutunza familia yake maishani mwake. Mtu huyu ndiye msingi wa maisha ya familia kwa sababu ya kuwapa wanafamilia upendo, matunzo, mwongozo, na utulivu unaounganisha familia. Yeye hufanikiwa kuwalea vizuri wanafamilia wake kwa sababu ya upendo wake huo wa kweli maishani mwake.

Mtu huyu hufanana na yule mama mwaminifu, anayejali familiya yake mvumilivu, na uwajibikaji ambaye aliitunza vizuri na upendo, kwa sababu naye pia huwalea watoto wake viziri kwa kuwatia moyo na kufanya kazi bila kuchoka mpaka akafikia hatua ya kudumisha amani, umoja, na furaha katika familia yake hiyo. Ndiyo maana watu humuita nguzo kwa kusema kwamba, “mama ndiye nguzo ya nyumba.”

Methali hii huwafundisha watu kuhusu: kuwaheshimu akina mama. Kuthamini majitoleo ambayo akina mama hutoa kwa ajili ya familia zao. Kutambua kwamba upendo, utunzaji, na uwajibikaji huimarisha nyumba. Kuwatia moyo wazazi katika kujenga familia zao kwa imani, hekima, na tabia njema. Kuelewa kwamba familia imara huanza na wazazi waliojitolea kuwalea watu wao kwa upendo.

Mithali 31:10–31. Huelezea mwanamke mwema ambaye hekima, bidii, na wema wake hubariki nyumba yake.

Mithali 1:8–9. “Mwanangu, sikiliza mafundisho ya baba yako wala usiache mafundisho ya mama yako.”

Kutoka 20:12. “Waheshimu baba yako na mama yako.”

Tito 2:3–5. Huwahimiza wanawake kupenda familia zao na kuzisimamia nyumba zao kwa hekima.

Isaya 66:13. “Kama mama anavyomfariji mtoto wake, ndivyo nitakavyokufariji wewe,” kuonyesha upendo unaowalea akina mama.

ENGLISH: A MOTHER IS THE PILLAR OF THE HOUSE.

The origin of this proverb comes from traditional wisdom found in various cultures around Africa. It talks about a strong pillar that supports a building. Just as a pillar carries the weight of a house and keeps it standing, a mother too supports the family through her love, sacrifices, wisdom, and hard work. That is why people say “a mother is the pillar of the house.”

This proverb is compared to a person who has true love for taking care of the family in life. This person is the foundation of family life because of providing the family members with love, care, guidance, and stability that hold the family together. He/she manages to nurture the family members well because of his/her true love in life.

This person resembles a faithful, caring, patient, and responsible mother who supported her family, because he/she nurtures her children, encourages her family, and works tirelessly to maintain peace, unity, and happiness in the family. That is why people say about him/her “a mother is the pillar of the house.”

This proverb teaches people: To respect and honor mothers. To appreciate the sacrifices mothers make for their families. To recognize that love, care, and responsibility strengthen the home.To encourage parents to build their families on faith, wisdom, and good character. To understand that a strong family begins with devoted and loving parents.

Proverbs 31:10–31. Describes the virtuous woman whose wisdom, diligence, and kindness bless her household.

Proverbs 1:8–9. “Listen, my son, to your father’s instruction and do not forsake your mother’s teaching.”

Exodus 20:12. “Honor your father and your mother.”

Titus 2:3–5. Encourages women to love their families and manage their homes with wisdom.

Isaiah 66:13. “As a mother comforts her child, so will I comfort you,” showing the nurturing love that mothers reflect.

 

 

 

1542. IJINIJO JALIJIB’ITILE DUHU.

Imbuki ya kahayile kenako yilolile ng’wana uyo obyalagwa wikala shigu ngehu duhu uzumalika. Ung’wana agalengajiyagwa na jikolo ijo jib’itile kunguno ya gwikala shigu ngegu duhu uzumaliza. Abhanhu bhagabhalungujaga abho bhazumalikilagwa bho gubhawila giki, “ijinijo jalijib’itile duhu.”

Akahayile kenako kagalenagnijiyagwa kuli munhu uyo alina witegeleja bho gubhalunguja chiza abhiye abho bhapandikaga makoye, umuwikaji bhokwe. Umunhu ng’wunuyo, agagatumilaga amasala gakwe bho gubhalunguja abho bhapandika mayange ga guzumalikilwa na bhatogwa bhabho kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe kenako. Uweyi agadujaga ugubhalunguja abhanhu bhakwe abho bhapandikaga makoye kunguno ya wigeteleja bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nabho bhagabhalunguja abho bhagazumalikiwa na ng’wana obho, kunguno nuweyi agadujaga ugubhalunguja abhiye abho bhapandikaga makoye ga guzumalikilwa na bhatogwa bhabho, umuwikaji bhokwe. Hunagwene agabhawilaga abhanhu bhakwe giki, “ijinijo jalib’itile duhu.”

Akahayile kenako kalanga bhanhu higulya ya kubhiza na witegeleja bho gudebha igiki, abhanhu dulibhab’iti duhu aha welelo henaha, kugiki bhadule gwita mihayo ya wiza ukubhichabho haho bhatali ugwinga umusi, umuwikaji bhobho bhunubho.

Ayubu 1: 21.

Ayubu 14: 1-2.

Ayubu 2: 10-12.

KISWAHILI: HICHO KILIKUWA KINAPITA TU.

Chanzo cha msemo huo huangalia mtu aliyezaliwa akakaa siku chache na kufariki. Mtoto huyo hulinganishwa na kitu kilichopita kwa sababu naye hukaa siku chache tu na kufariki. Hivyo watu huwafariki wale waliofiwa kwa kuwaambia kwamba “hicho kilikuwa kinapita tu.”

Msemo huyo hulinganishwa kwa mtu yule ambaye ana uelewa wa kuwafariji vizuri wenzake waliopata matatizo, maishani mwake. Mtu huyo, hutumia akili zake kwa kuwafariki wale walioondokewa na wapendwa wao kwa sababu ya uelewa wake huo, katika maisha yake. Yeye hufanikiwa kuwatuliza wenzake waliopata matatizo kwa sababu ya uelewa wake huo, maishani mwake.

Mtu huyo, hufanana na wale waliowafariji vizuri wale waliofiwa na mtoto wao siku chache baada ya kuzaliwa kwake, kwa sababu naye pia hufanikiwa kuwatuliza wenzake waliopata matatizo ya kupotelewa na wapendwa wao, maishani mwake. Ndiyo maana yeye huwaambia watu wake kwamba, “hicho kilikuwa kinapita tu.”

Msemo huo, hufundisha watu juu ya kuwa na akili za kuelewa ukomo wa mwanadamu kuishi hapa dunia, kwamba, watu wote ni wapitaji tu, ili waweze kuwatendea mema wenzao kama namna mojawapo ya kujiandaa vyema wakiwa hapa duniani, maishani mwao.

Ayubu 1: 21.

Ayubu 14: 1-2.

Ayubu 2: 10-12.

ENGLISH: THAT WAS JUST PASSING.

The origin of this saying looks at a person who passed away few days after been born. This child is compared to something that has passed because he also lives for a few days and passed away. So people comfort those who have lost their baby by telling them, “that was just passing.”

This saying is equated to a person who has an understanding to properly comfort his colleagues who have had problems in his life. That person uses his intelligence enough to comfort those who have lost their loved ones because of his understanding, in his life. He succeeds in comforting his colleagues who have had problems because of his understanding, in his life.

This person is similar to those who well comforted those who lost their child a few days after his birth, because he also succeeds in comforting his colleagues who have had problems of losing their loved ones, in his life. That is why he tells his people that, “that was just passing.”

This saying imparts in people an idea of being intelligent enough to understand limitations of human life on this earth, that all people are just passers-by, so that they can do good to their fellows as a way as preparing themselves well to pass way, by  while they are here on earth, in their lives.

Job 1: 21.

Job 14: 1-2.

 

 

1541. SUKUMA: AHO BHULIHO BHUPANGA, BHULIHO WISAGIJI.

Ulusumo lunulo lwingila kuli nimi uyo opandikaga jiliwa ja gung’wambilija gwikala alinhola. Uweyi wikomejaga gulima bhuli ng’waka nulu yatula mbula ngehu mpaga okela kunguno opandikalaga moyi ijiliwa, bhulalo na myenda umuwikaji bhokwe bhunubho. Hunagwene oyombaga giki, “aho bhuliho bhupanga, bhuliho wisagiji.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adagwaga nholo nulu opandikaga bhudamu umuwikaji bhokwe. Umunhu ng’wunuyo, agakoyiyagwa na bhusatu, bhuhabhi, guduma nulu gubhinzwa moyo umumilimo yakwe bho nduhu kuileka imilimo yakwe yiniyo kunguno ya wiyumilija bhokwe bhunubho umukikalile kakwe kenako. Uweyi agapandikaga sabho ningi aha kaya yakwe kunguno ya wiyumilija bhokwe bhunubho umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu nimi uyo wikomejaga gulima nulu okelaga umumigunda yakwe yinijo, kunguno nuweyi agikomejaga kutumama milimo yakwe nulu opandikaga bhudamu umumilimo yakwe yiniyo, umukikalile kakwe kenako. Hunagwene agayombaga giki, “aho bhuliho bhupanga, bhuliho wisagiji.”

Ulusumo lunulo lolanga bhanhu higulya ya kubhiza na wiyumilija na wisagiji bho gutumama milimo yabho chiza, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho bhunubho.

Mhubiri 9:4.

Warumi 12:12.

Yeremia 29:11.

Zaburi 42:11.

Maombolezo 3:21–23.

SWAHILI: PALIPO NA UZIMA, PANA MATUMAINI.

Chanzo cha methali hii kinaweza kufuatiliwa kutoka kwa mkulima aliyeendesha maisha yake kupitia shughuli za kilimo. Aliendelea kulima licha ya ugumu wa kutopata mazao ya kutosha kumsaidia kutokana na uhaba wa mvua. Yeye aliamini kwamba shughuli za kilimo humpa mahitaji ya msingi kama vile chakula, malazi na nguo za kumsaidia maisha. Ndiyo maana alisema kwamba, “palipo na uzima, kuna matumaini.”

Methali hii hulinganishwa kwa mtu ambaye hakati tamaa licha ya kukabiliwa na magumu maishani mwake. Mtu huyu anakabiliwa na ugonjwa, umaskini, kushindwa, au kukata tamaa katika kazi zake bila kuacha kuendelea na shughuli zake kwa sababu ya uvumilivu wake. Yeye hufanikiwa katika familia yake kwa sababu ya matumaini na uvumilivu wake katika maisha yake hayo ya kila siku. Mtu kama huyo anaamini kwamba mradi watu wako hai, bado kuna fursa ya mabadiliko, kupona, na kufanikiwa.

Mtu huyu hufanana na mtu yule anayebaki mwaminifu, mvumilivu, na jasiri hata wakati hali zinaonekana kutokuwa na matumaini. Kama yule mkulima anayeendelea kupanda mbegu hata baada ya mavuno kuwa duni, yeye huamini kwamba siku bora zitakuja. Ndiyo maana husema kwamba, “palipo na uzima, kuna matumaini.”

Methali hii huwafundisha watu kuhusu: kuwa na tumaini na uvumilivu katika hali ngumu. Umuhimu wa kutokukata tamaa maishani. Kuamini kwamba kesho inaweza kuwa bora kuliko leo. Kudumisha imani wakati wa majaribu na changamoto na kuamini kwamba Mungu anaweza kubadilisha hali yoyote wakati maisha yapo.

Mhubiri 9:4. “Yeyote aliye miongoni mwa walio hai ana tumaini hata mbwa aliye hai ni afadhali kuliko simba aliyekufa.” Mstari huu unafundisha moja kwa moja kwamba maisha yenyewe yana tumaini.

Warumi 12:12. “Furahini kwa tumaini, vumilieni katika mateso, na mwaminifu katika maombi.” Wakristo wanahimizwa kubaki na matumaini na subira katika nyakati ngumu.

Yeremia 29:11. “Kwa maana najua mipango niliyo nayo kwa ajili yenu,” asema Bwana, “inapanga kufanikiwa na si kukudhuruni, inapanga kukupa tumaini na wakati ujao.” Mungu anaahidi tumaini na wakati ujao kwa watu wake.

Zaburi 42:11. “Mtumaini Mungu, kwa maana nitamsifu tena, Mwokozi wangu na Mungu wangu.” Hata katika huzuni, waumini wanaitwa kumwekea Mungu tumaini lao.

Maombolezo 3:21–23. “Lakini nakumbuka hili, na kwa hiyo nina tumaini: Kwa sababu ya upendo mkuu wa Bwana, hatuangamii… Rehema zake ni mpya kila asubuhi.” Rehema ya Mungu hutoa tumaini jipya kila siku.

Kwa hiyo methali hii “palipo na uzima, kuna matumaini,” hutukumbusha kwamba hakuna hali isiyo na matumaini kabisa tunapokuwa hai. Inatutia moyo kuvumilia, kumwamini Mungu, na kuendelea kujitahidi kwa ajili ya mustakabali bora, tukijua kwamba Mungu anaweza kuleta urejesho na baraka hata katika nyakati za giza zaidi.

ENGLISH: WHERE THERE IS LIFE, THERE IS HOPE.

The original of this proverb can be traced back from a farmer ran his life through farming activities. He carried on cultiving despite the diffulties of not getting enough crop to support him because of rain shortage. He believed that farming activities give to him basic needs like food, shelter and cloths for supporting his life. That is why he said “where there is life, there is hope.”

This proverb is compared to a person who does not give up despite facing hardships in his life. This person faces sickness, poverty, failure, or disappointment in his works without stopping to carry on with his activities because of his patience. He becomes successiful ni his family because of his hope and perseverance in his daily life. Such a person believes that as long as people are alive, there is still an opportunity for change, recovery, and success.

This person resembles someone who remains faithful, patient, and courageous even when circumstances seem hopeless. Like a farmer who continues planting seeds after a poor harvest, they trust that better days will come. That is why he says “where there is life, there is hope.”

This proverb teaches people about: Hope and perseverance in difficult situations. The importance of never giving up. Trusting that tomorrow can be better than today. Maintaining faith during trials and challenges. Believing that God can change any situation while life remains.

Ecclesiastes 9:4. “Anyone who is among the living has hope even a live dog is better off than a dead lion.” This verse directly teaches that life itself carries hope.

Romans 12:12. “Be joyful in hope, patient in affliction, and faithful in prayer.” Christians are encouraged to remain hopeful and patient in difficult times.

Jeremiah 29:11. “For I know the plans I have for you,” declares the Lord, “plans to prosper you and not to harm you, plans to give you hope and a future.” God promises hope and a future for His people.

Psalm 42:11. “Put your hope in God, for I will yet praise Him, my Savior and my God.” Even in sorrow, believers are called to place their hope in God.

Lamentations 3:21–23. “Yet this I call to mind and therefore I have hope: Because of the Lord’s great love we are not consumed… His mercies are new every morning.” God’s mercy gives new hope every day.

Therefore this proverb “Where There Is Life, There Is Hope“ reminds us that no situation is completely hopeless while we are still alive. It encourages us to persevere, trust in God, and continue striving for a better future, knowing that God can bring restoration and blessings even in the darkest moments.