Ubhudugu bho gugulu nu nkono bhuli bho gwigunana bhuli ng’wene ulu opandikaga makoye. Ugugulu gugasiminzaga goguchala unkono hanhu uko bhuli ubhutumamilo, kunguno gulinabho ubhudula bhunubho.

Giko lulu, nu nkono nago gugagudimaga ugugulu ulu gulihaya gugwingija makoye ayo gulinago. Hunagwene abhanhu bhagayombaga giki, “bhudugu bho gugulu na nkono.”

Ulusumo lunulo, lugalenganijiyagwa ku bhanhu abho bhagiyambilijaga bhuli ng’wene ulu opandikaga mayange, umukikalile kabho. Abhanhu bhenabho, bhalina bhumo ubho bhugabhinhaga nguzu ja gugingija makoye gabho genayo. Abhoyi bhagagamalaga wangu amakoye gabho genayo, kunguno ya bhukihamo bhobho bhunubho, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga nu wiyambilija ubho gugulu nu nkono, kunguno nabhoyi bhagiyambilija halumo uguginja amakoye ayo bhaligo, umukikalile kabho. Hunagwene abhanhu bhagabhitana giki, “bhudugu bho gugulu na nkono.”

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza na bhumo bho gwiyambilija chiza, uguginja makoye gabho pye nu uguyitumama chiza imilimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

1 Wakorintho 12:12-14.

KISWAHILI: UNDUGU WA MGUU NA MKONO.

Undugu wa mguu na mkono ni wa kusaidiana katika kutatuliana matatizo. Mguu huwa unatembea kwa kuupeleka mkono kule ambako utafanyia kazi, kwa sababu unao uwezo huo.

Vivyo hivyo, na mkono nao huwa unaushiga mguu unapotaka kuutatulia matatizo yalioukumba, kwa sababu nao unao uwezo huo. Ndiyo maana watu huuita ushirikianao huo kuwa ni wa, “undugu wa mguu na mkono.”

Methali hiyo, hulinagnishwa kwa watu wale ambao huishi kwa kusaidiana kila mmoja anapokumbwa na matatizo, katika maisha yao. Watu hao, huwa na umoja ambao huwapatia nguvu za kuyatatua matatizo yao kwa pamoja. Wao hufanikiwa kuyatatua matatizo yao mapema kwa sababu ya huwafundisha pia watu wao namna ya kushikiriana vizuri katika kuleta maendeleo yao, maishani mwao.

Watu hao, hufanana na ushirikiano wa mguu ya mkono, kwa sababu nao husaidiana kwa pamoja katika kuyatatua matatizo yao, maishani mwao. Ndiyo maana watu huwaambia kwamba wana “undugu wa mguu na mkono.”

Methali hiyo, hufundisha watu juu ya kuwa na umoja wa kusaidiana vizuri katika kuyatatua matatizo yao, na katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

1 Wakorintho 12:12-14.

ENGLISH: LEG AND HAND KIN.

The leg and hand union are mutually supportive in solving problems. The leg walks for moving the hand to where it is going to work because of having that ability.

In the same way, the hand can also support the leg when it wants to solve problems, because it also has such ability. That is why people call this partnership a “leg and hand kin.”

This proverb is applied to people who live by supporting each other when they are in distress in their lives. These people have a unity that gives them strength for solving their problems together. They succeed in deciphering them early because they also teach their people on how to work together enough to bring about development to their societies.

These people, in turn, resemble the mutual supportive relationship of the leg and hand in disentangling hitches, because they also support each other in unraveling their glitches in their lives. That is why people tell them that they have a “leg and hand kin.”

This proverb teaches people on how to be united together enough to support each other better in cracking their difficulties while they carry out their daily responsibilities, so that they can have more success in their lives.

1 Corinthians 12: 12-14.

         

Umunhu ulu ubyala ng’wana agamanaga ujimoja inzwili ja ng’wana okwe ng’wunuyo, ulu jakula. Aliyo lulu, umyaji ng’wunuyo, ulu unamhala, nulu ulu ugiguluha, agazwaga nzwi ijo jigamogagwa nu ng’wana okwe ng’wunuyo. Hunagwene abhanhu bhagayombaga giki, “ulu umoga ng’wana nzwili ja hawelele nang’hwe alagumoja nzwi ja kubhunamhala.”

Ulusumo lunulo, lugalenganijiyagwa kubhabyaji na bhana bhabho, abho bhagikalaga na bhumo bho gwiyambilija chiza, umukikalile kabho. Abhanhu bhenabho, bhagabhizaga na bhutogwa bho gwigunana bhuli ng’wene uyo opandikaga makoye, kunguno ya bhumo bhobho ubho bhugbhinhaga ilange lwa gwikala bhanumanile makanza gose. Abhoyi bhagabhalangaga na bhichabho inzila ja gwikala ni nilange linilo ilya gwiyambilija kihamo, umukikalile kabho.

Abhanhu bhenabho, bhagikolaga nu wimogi bho myaji na ng’wana okwe, kunguno nabhoyi bhagikalaga na bhumo bho gwiyambilija uguginja amakoye gabho, nu guyitumama imilimo yabho, umuwikaji bhobho. Hunagwene abhanhu bhagabhawilaga giki, “ulu umoga ng’wana nzwili ja hawelele nang’hwe alagumoja nzwi ja kubhunamhala.”

Ulusumo lunulo, lolanga bhabyaji na bhana bhabho higulya ya gubhiza na bhumo bho gwiyambilija chiza umulikanza lya mayange, nu mumilimo yabho, kugiki bhadule gupandika wasa bho gugamala wangu amakoye gabho.

Yoshua Bin Sira 3:12-14.

Wakolosai 3:20-21.

Waefeso 6:4.

KISWAHILI: UKIMNYOA MTOTO  NYWELE ZA UTOTONI NAYE ATAKUNYOA MVI ZA UZEENI.

Mtu akizaa mtoto huwa ana mnyoa nywele zake mtoto huyo kila zinapokua. Lakini basi, mzazi huyo akizeeka, huwa anaota mvi ambazo huwa zinanyolewa na mtoto wake huyo. Ndiyo maana watu husema kwamba, “ukimnyoa mtoto nywele za utotoni naye atakunyoa mvi za uzeeni.”

Methali hiyo, hulinganishwa kwa wazazi na watoto wao, ambao huwa na umoja wa kusaidiana vizuri, katika maisha yao. Watu hao, huwa wanaupendo wa kuendelea kusaidiana kila mmoja wao kwa sababu ya ushirikiano wao mzuri walio uliyojengwa kwenye malezi mema. Wao huwafundisha wenzao njia za kuendelea kuishi katika malezi hayo mema ya kusaidiana kuyatatua matatizo yao kwa pamoja, katika maisha yao.

Watu hao, hufanana na ushirikiano wa mtoto na mzazi katika kunyoana, kwa sababu nao huwa na ushirikiano wa kusaidiana kwa pamoja katika kuyatatua matatizo yao, maishani mwao. Ndiyo maana watu huwaambia kwamba, “ukimnyoa mtoto nywele za utotoni naye atakunyoa mvi za uzeeni.”

Methali hiyo, hufundisha wazazi na watoto juu ya kuwa na ushirikianao wa kusaidiana vizuri katika matatizo, na katika utekelezaji wa majukumu yao, ili waweze kupata nafasi ya kuyamaliza mapema matatizo hayo kwa ajili ya kuzijenga vizuri familia zao.

Yoshua Bin Sira 3:12-14.

Wakolosai 3:20-21.

Waefeso 6:4.

 ENGLISH: IF YOU SHAVE A CHILD OF HIS OR HER CHILDHOOD HAIR, HE/SHE WILL ALSO SHAVE YOUR GRAY HAIR IN YOUR OLD AGE.

When a parent gives birth to a baby, he/she shaves the hairs of such baby from time to time when he/she grows. But then, as the parent gets older, he or she grows gray hairs which are being shaved by the child who now becomes a mature one. That is why people say, “If you shave a child of his or her childhood hair, he/she will also shave your gray hair in your old age.”

This proverb is compared to parents and their children who are united in helping one another in their lives. These people, in turn, like to continue helping each other because of their good cooperation that is built on good upbringing. They teach their people various ways which can enable them to continue living in that good upbringing enough to help them in solving their problems together in their lives.

These people are like the cooperation of the child and the parent in shaving each other, because they also have the cooperation of helping each other in solving their problems in their lives. That is why people say that “If you shave a child of his or her childhood hair, he/she will also shave your gray hair in your old age.”

This proverb imparts in parents and children an idea on how to work together in helping each other enough to solve their problems in the implementation of their responsibilities, so that they can have the opportunity to end these problems early for the betterment of their families.

Joshua Bin Sira 3: 12-14.

Colossians 3: 20-21.

Ephesians 6: 4.

Ulusumo lunulo, lulemejije bhubhumbi bho ngumi kihamo niwe. Ubhubhumbi bho ngumi bhunubho, bhuli bho gudimilila liwe na guhadikija kulikumbanija bho nkono gumo uyo gugasadyaga, kunguno ya bhudamu bho liwe linilo.

Kuyiniyo lulu, unkono gunuyo gugadumaga uponya ingumi yiniyo, kunguno ya guminyiwa ni liwe linilo na gugwinha nimo goguliluta iliwe linilo. Ung’winikili nkono gunuyo, agahuganyiwaga ni milimo iyo ilibhili yiniyo, gwandija ugoguponya iliwe nu goguponya ingumi yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “ujidubhumba ngumi kihamo niwe.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agadimaga milimo ibhili iyo idikolile ku likanza limo, iyo agayihadikijaga ikole bho nguzu, umukikalile kakwe. Umunhu ng’wunuyo, agasanjasanjaga mihayo ibhili iyo idikolile bho guyihadikija ikole, umuwikaji bhokwe. Uweyi agadumaga ugupandika amatwajo amingi, kunguno  ya gutumama milimo ibhili iyo idajilanijije, ku likanza limo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo ubhumbaga ngumi kihamo niwe, kunguno nuweyi agadimaga milimo, nulu mihayo ibhili iyo idikolile ku likanza limo, iyo agayihadikijaga ikole bho nguzu, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ujidubhumba ngumi kihamo niwe.”

Ulusumo lunulo, lolemeja bhanhu higulya ya kutumama milimo ibhili iyo idikole kuli kanza limo, umukikalile kabho, kugiki bhadule gupandika matwajo mingi, umubhutumami bhobho.

Mathayo 6:24.

Luka 16:13.

KISWAHILI: USIFUMBATE NGUMI PAMOJA NA JIWE.

Methali hiyo, hukataza ufumbataji wa ngumi pamoja na jiwe. Ufumbataji huo wa ngumi, ni wa kushikilia jiwe na kulazimisha kulikumbatia kwa mkono mmoja, ambao huuma kwa sababu ya ugumu wa hilo jiwe.

Kwa hiyo basi, mkono huo hushindwa kutupa ngumi hiyo, kwa sababu ya kuumizwa na jiwe hilo, na hushindwa kufanya kazi ya kulitupa jiwe hilo. Mwenye mkono huo, huchanganywa na kazi hizo mbili ambazo ni kutupa ngumi na kutupa jiwe kwa wakati mmoja. Ndiyo maana watu humwambia kwamba, “usifumbate ngumi pamoja na jiwe.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hushiga kazi mbili zisizofanana kwa wakati mmoja, ambazo huzilazimisha zifanane kwa nguvu, katika maisha yake. Mtu huyo, huchanganya maneno mawili ambayo hayafanani kwa kuyalazimisha yafanane, katika maisha yake. Yeye hushindwa kupata mafanikio mengi katika utekelezaji wa majukumu yake, kwa sababu ya kushika mambo mawili yasiyofanana kwa wakati mmoja, maishani mwake.

Mtu huyo, hufanana na yule aliyefumbata ngumi pamoja na jiwe kwa wakati mmoja, kwa sababu naye hushika kazi mbili zisizofanana kwa wakati mmoja, maishani mwake. Ndiyo maana watu humwambia kwamba, “usifumbate ngumi pamoja na jiwe.”

Methali hiyo, hukataza watu juu ya kushika mambo mawili yasiyofanana kwa wakati mmoja, katika maisha yao, ili waweze kupata maendelea mengi, katika utekelezaji wa majukumu yao.

Mathayo 6:24.

ENGLISH: DO NOT MAKE A FIST TOGETHER WHEN YOU HAVE A STONE IN YOUR PALM.

This proverb forbids clenching a fist with a stone in it. Otherwise the grip of the fist will have to hold the stone by force which hurts the fingers of the one who does so, because of the hardness of the stone.

Therefore, the hand fails to throw the fist, because it is hurt by the stone, and it fails to work to throw the stone. Such hand is caught between by the two tasks of throwing a fist and a stone at the same time. That is why people say, “do not make a fist together when you have  a  stone in  your  palm.”

This proverb is likened to a man who pursues two different tasks at the same time, forcing them to be very similar in life. Such person mixes two works that are not the same by forcing them to be the same in his life. He fails to achieve much success in carrying out his daily responsibilities, because of holding on two different things at the same time in life.

This man is like the one who holds his fist with a stone at the same time, because he also performs two different tasks at the same time in his life. That is why people tell him that, “do not make a fist together when you have a  stone in  your  palm.”

This proverb forbids people from holding on two different things at the same time in their lives, so that they can make more progress in fulfilling their daily duties.

Matthew 6:24.

         

Oliyohi munhu uyo oliadafunyaga ijikolo jakwe ukubhiye. Umunhu ng’wunuyo, wiganikaga giki adalapandika makoye, umukikalile kakwe. Lushigu lumo, agagayiwa minzi aha kaya yakwe, ugalomba ha bhazenganwa bhakwe aliyomba, “nigunanagi minzi nagayiyagwa gete agagung’wa.”

Abhazenganwa bhakwe bhagashosha, “dudugwinha aminzi ayise kunguno ubhebhe udabhinhaga abhiyo abho bhali na makoye.” Hunagwene abhanhu bhagayombaga giki, “kanungu ka minzi kagajaga uko kafumile.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adabhambilijaga abhiye abho bhali na makoye, umukikalile kakwe. Umunhu ng’wunuyo, agalemaga ugwikala kihamo nabhiye, kunguno ya wiming’holo bhokwe. Uweyi agalemaga ugubhambilija abhanhu abho bhagajaga gujunomba bhugunanwa bhokwe ubho bhudulile kubhingija amakoye gabho genayo.

Umunhu ng’wunuyo, agikolaga nuyo olemaga ugufunya ijikolo jakwe kubhiye abho bhanombaga, kunguno nuweyi adabhambilijaga abhiye abho bhali na makoye, umukikalile kakwe. Uweyi agagayiyagwa umunhu uo gung’wambilija ulu opandikaga makoye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “kanungu ka minzi kagajaga uko kafumile.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wizang’holo bho gubhambilija abhichabho abho bhagapandikaga mayange, umukikalile kabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Matendo ya mitume 2:44-45.

KISWAHILI: CHUNGU CHA MAJI HUENDA KINAKOTOKA.

Alikuwepo mtu mmoja ambaye alikuwa hatowi vitu alivyo navyo kwa wenzake. Mtu huyo, alifikiri kwamba hatapata matatizo, katika maisha yake. Siku moja, aliishiwa maji kwenye familia yake, akaenda kuomba kwa majirani zake akisema, “nisaidieni maji ya kunywa nimeishiwa kabisa.”

Majirani zake walijibu, “hatukupi maji sisi kwa sababu wewe huwa huwapi wenzako waliokumbwa na matatizo.” Ndiyo maana watu husema kwamba, “chungu cha maji huenda kinakotoka.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwa hawasaidii wenzake waliokumbwa na matatizo, katika maisha yake. Mtu huyo, hukataa kuishi pamoja na wenzake kwa sababu ya uchoyo wake huo. Yeye hukataa hata kuwasikiliza wale wanaomuomba msaada wake uwezao kuwaondolea matatizo yao.

Mtu huyo, hufanana na yule aliyekataa kutoa vitu vyake kwa wenzake wanaomuomba, kwa sababu naye huwa hawasaidii wenzake walioko kwenye matatizo. Yeye hukosa watu wa kumsaidia anapopata matatizo, maishani mwake.Ndiyo maana watu humwambia kwamba, “chungu cha maji huenda kinakotoka.”

Methali hiyo, hufundisha watu juu ya kuwa na ukarimu wa kuwasaidia wenzao waliokumbwa na matatizo, katika maisha yao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Matendo ya mitume 2:44-45.

 ENGLISH: THE WATER POT GOES WHERE IT CAME FROM.

There was one man who was not giving things which he had to his fellows. He thought that he would never get problems in his life. One day, he ran out of water in his family, and went to ask for help from his neighbors saying, “Help me get a drink of water. I am completely exhausted.”

His neighbors replied, “We do not give you water because you do not give it to your colleagues who are in trouble.” That is why people say, “the water pot goes where it came from.”

This proverb is likened to a man who does not help his troubled colleagues in his life. He refuses to live with others because of his greed. He even refuses to listen to those who call on him for help with their problems.

This person is like the one who refused to give his things to his fellow beggars, because he also does not help his colleagues who are in trouble. He misses people who can help him when he has problems in his life. That is why people tell him, “the water pot goes where it came from..”

This proverb instills in people an idea on how to be generous in helping others who are sufferings in their lives, so that they can develop well their family members in their societies.

Acts 2: 44-45.

Inva ulu yusola nyama igaidimilaga bho guyiluma bho mino gayo. Inva yiniyo, igayichalaga inyama yiniyo bho sele uko yijile, kunguno igogohaga guyigwisha ulu yasama bho guyoganya. Hunagwene abhanhu bhagayombaga giki, “nva iyo ilina nyama mnomo idayoganyaga.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu bhasabhi bha jikolo, abho bhagabhibhaga abhahabhi, umukikalile kabho. Abhanhu bhenabho, bhagabhibhaga abhichabho ukunhu bhahumulile sele kugiki bhadizumanyika. Abhoyi, bhagikalaga bhalemile ugujijimija isabho jinijo, kunguno bhagikalaga bhabhanile abho bhagabhibhilaga. Giko lulu, bhagajisolaga ijikolo ja bhichabho jinijo, bhibhisa bho guhumula sele, umukikalile kabho.

Abhanhu bhenabho, bhagikolaga ni nva iyo idayoganyaga ulu yalumaga nyama umunomo goyo, kunguno nabhoyi bhagahumulaga sele ulu bhasolaga jikolo ja bhichabho, umukikalile kabho. Hunagwene bhagabhawilaga abhanhu giki, “nva iyo ilina nyama mnomo idayoganyaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gwibha sabho ja bhichabho bho kujilang’hana chiza isabho ijo bhalinajo, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

Luka 16:19-21.

KISWAHILI: MBWA MWENYE MNOFU MDOMONI HAPIGI KELELE.

Mbwa akichukua nyama huishikiria kwa meno yake. Mbwa huyo, huipeleka nyama hiyo kule aendako akiwa kimya kwa sababu ya kuogopata kuiangusha akiachama kwa kupiga kelele. Ndiyo maana watu husema kwamba, “mbwa mwenye mnofu mdomoni hapigi kelele.”

Methali hiyo, hulinganishwa kwa watu wale waliona mali ambao huwaibia maskini, katika maisha yao. Watu hao, huwaibia maskini hao huku wakiwa kimya ili wasije wakajulikana. Wao huo hawataki kuziachilia mali za watu hao maskini kwa sababu ya kujijali wao wenyewe zaidi kuliko wenzao, maishani mwao. Hivyo wao huwaibia wenzao hao maskini na kujificha kwa kukaa kimya, katika maisha yao.

Watu hao, hufanana na yule mbwa asiyepiga kelele akiwa na nyama mdomoni mwake, kwa sababu nao huwaibia maskini hao na kukaa kimya wakiwa nazo mali hizo. Ndiyo maana watu huwaambia kwamba, “mbwa mwenye mnofu mdomoni hapigi kelele.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya wizi kwa kuzitunza vizuri mali walizo nazo, katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Luka 16:19-21.

ENGLISH: A DOG WITH A STEAK MEAT IN THE MOUTH DOES NOT BARK.

The dog grabs meat and holds it with its teeth. Such dog takes the meat to its destination in silence because it is afraid of dropping it while barking. That is why people say that “a dog with a steak meat in the mouth does not bark.”

This proverb is compared to people who have property that they robbed the poor in their lifetime. These people rob the poor while they are silent so that they will not be known. They do not want to give up the property of these poor people because they care more about themselves than their peers in their lives. So they rob their poor fellows and hide in silence in their lives.

These people are like a dog that does not shout when it has meat in its mouth, because they also rob the poor and keep silent with those possessions. That is why people tell them that “a dog with a steak meat in the mouth does not bark.”

This proverb teaches people on how to stop stealing properties of others, by taking good care of their possessions in their lives, so that they can live in peace with each other in their societies.

Luke 16: 19-21.