proverbs

1364. DINDAGE UMLYANGO GWA MUGATI (BENA)

KISWAHILI: FUNGA MLANGO WA CHUMBANI.

Methali hii ya Bena inamzungumzia mtu ambaye alikuwa na tabia ya kuacha mlango wa ndani wazi na kusababisha matatizo kwa jamii. Methali hii ni ya Wabena Ethnic Group wanaoishi Njombe, Makete, Ludewa, Makambako na Morogoro nchini Tanzania. Wanakadiriwa kuwa watu 1,322,000. Mwanzoni waliishi katika eneo la pwani na walifanya kazi pamoja na Kundi la Wazaramo katika kutengeneza chuma. Baadaye walifanya shughuli za uvuvi, kilimo na ufugaji. Ni watu wakarimu na wanafanya kazi kwa bidii. Kundi la Wabena hutumia methali, hadithi, misemo, muziki, nyimbo, ngoma na kadhalika kuelimisha jamii na vizazi vyao.

Moja ya methali walizotumia ni dindage umlyango gwa mugati ikimaanisha funga mlango wa chumba cha kulala. Methali hii inaweza kufuatiliwa hadi kwa mwanamume mmoja kutoka kijiji cha Kwavisu ambaye alihama kijiji chake na kwenda kuishi katika kijiji kingine cha mbali. Kwa bahati nzuri, kijiji alichokwenda kilikuwa na mto mkubwa na wenyeji hasa vijana walikuwa na kazi za uvuvi. Alikuwa na mke na watoto watatu. Malezi ya familia yake hayakuendana na mila na desturi za kijiji. Wazazi hawakujua jinsi ya kutunza siri za ndoa yao na familia yao. Walikuwa wakizungumza kwa uhuru bila kujali uwepo wa watoto wao. Kwa hiyo watoto walijua kila kitu kilichokuwa kikiendelea. Watoto hao walipokuwa shuleni, waliwaeleza wanafunzi wenzao mambo yaliyokuwa yakitendeka nyumbani.

Habari zilienea mtaani. Wenyeji walishangazwa na kuwaomba wazee wa kijiji waende kuzungumza na familia hiyo. Walishauri wafunge mlango wa chumba cha kulala maana yake wachunge siri za nyumba na ndoa yao ili kuepusha madhara na maadili mabaya ambayo ni ukosefu wa nidhamu ya familia na tabia mbaya. Wazazi walikubali na kufanya hivyo.

Wabena hutumia methali hii kuhamasisha maadili kwa watoto na vijana, haswa wakati vijana wanajiandaa kwa maisha ya ndoa. Walifundishwa kutunza familia zao na kuwa watu wa kutunza siri za ndoa bila kulalamika wala kuzungumza hapa na pale. Walifanya hivyo ili watoto waendelee kukua. Hawakati tamaa wala kuogopa kuolewa baada ya kujua shida na matatizo. Methali hiyo inafananishwa na watu wenye tabia ya familia hii isiyoweza kuficha siri na hivyo kuwa watu wa kuzungumza waziwazi na kulalamika hapa na pale na kuharibu jamii.

Waamuzi 16:15, 17: “Kisha akamwambia, “Unawezaje kusema, ‘Nakupenda’ na hali moyo wako si wangu? Mara tatu tayari umenidhihaki, wala hukuniambia unapata wapi nguvu zako nyingi!” Yeye taabu yake daima na pestered naye mpaka alikuwa deathly kuchoka yake. Kwamba alimwambia moyo wake wote, na kumwambia, “Wembe haujanifikilia kichwani mwangu; kwa maana mimi nimekuwa Mnadhiri wa Mungu tangu tumboni mwa mama yangu; nikinyolewa, ndipo nguvu zangu zitanitoka, nami nitakuwa dhaifu, nitakuwa kama wanadamu wengine.”

Mwanzo 37:5 “Yusufu akaota ndoto, akawapa ndugu zake habari; nao wakazidi kumchukia.

Marko 1:45 : “Lakini yeye akatoka, akaanza kuhubiri sana, na kuitangaza habari hiyo, hata Yesu asiweze tena kuingia katika mji huo waziwazi.

1 Wakorintho 4:1 “Mtu na atuhesabu hivi, kuwa tu watumishi wa Kristo na mawakili wa siri za Mungu.”

ENGLISH: CLOSE THE BEDROOM DOOR.

This Bena Proverb talks about a person who had the habit of leaving the inner door open and causing trouble to the community. This proverb belongs to the Wabena Ethnic Group who live in Njombe, Makete, Ludewa, Makambako and Morogoro in Tanzania. They are estimated as 1,322,000 people. At first they lived in the coast region and they worked together with the Wazaramo Ethnic Group in making iron. Later they did fishing, farming and breeding activities. They are generous people and they work hard. The Bena Ethnic Group use proverbs, stories, sayings, music, songs, dances and so on to educate the community and their descendants.

One of the proverbs they used is dindage umlyango gwa mugati that means close the bedroom door. This proverb can be traced back to a man from the village of Kwavisu who left his village and went to live in another distant village. Fortunately, the village that he went to had a big river and the locals, especially the young people, had fishing jobs. He had a wife and three children. The upbringing of his family did not conform to the traditions and customs of the village. The parents did not know how to keep the secrets of their marriage and their family. They were talking freely regardless of the presence of their children. So the children knew everything that was going on. When the children were at school, they told their classmates what was happening at home.

The news spread in the street. The locals were shocked and asked the village elders to go and talk to the family. They advised them to close the bedroom door that means that they should take care of the secrets of the house and of their marriage in order to prevent any harm and bad morals that is a lack of family discipline and bad behaviour. The parents agreed and did so.

The Bena people use this proverb to inspire morals in children and young people, especially when the young people are preparing for married life. They were taught to take care of their family and to be people who keep the secrets of marriage without complaining or talking here and there. They did it so that the children continue to grow. They do not give up or fear to get married after knowing the difficulties and problems. The proverb is likened to people who behave like this family who cannot keep secrets and thus become people who talk openly and complain here and there and destroy the society.

Biblical Parallels

Judges 16:15,17: “Then she said to him, “How can you say ‘I love you’ when your heart is not mine? Three times already you have mocked me, and not told me where you get your great strength!” She pressed him continually and pestered him till he was deathly weary of it. That he told her all his heart, and said unto her, “there has not come a razor upon my head; for I have been a Nazarite unto God from my mother’s womb: if it be shaven, then my strength will go from me, and I shall become weak, and be like any other man.”

Genesis 37:5: “And Joseph dreamed a dream and he told it his brethren: and they hated him yet the more.”

Mark 1:45: “But he went out and began to publish it much, and to blaze abroad the matter, insomuch that Jesus could no more openly enter into the city.”

1 Corinthians 4:1: “Let a man so account of us, as of the ministers of Christ, and stewards of the mysteries of God.”

Contemporary Use And Religious Application

This proverb teaches us to be people who keep secrets especially when it is necessary to do so. Be it family, office, work and elsewhere, secrets are things or plans that are inside a person. It is not easy for others to understand what someone else has said to others. Many people these days have destroyed their marriages, families, jobs, some have been demoted, some have been fired and others have been killed and so on because of the failure to keep secrets.

In our church such as in our various Small Christian Communities there are also conflicts here and there. Some have stopped praying, others are separated from their churches and many others have problems because someone fails to keep a secret. We are reminded by this Bena proverb that we should be people who keep our secrets and those of our colleagues.

This proverb helps us to put into practice this Jubilee Year 2025 message that calls Christians to increase their hope in God on their way to the Heavenly Kingdom. They are pilgrims of hope on this earth.

Text by:

Sister Felisia Mbifile, SCSF

Rome, Italy

Phone No: +254792229035

Email: felisiambifile@gmail.com

1358. ULAYIZUKA IYA MPILIMO NULU IYAGUMASAGA.

Imbuki ya lusumo lunulo ilolile munhu uyo ojaga kumasaga ogita jito jilebhe bhuli makanza umuwikaji bhokwe. Umunhu ng’wunuyo agibhisaga ukumasaga kunuko kunguno ya gwita ginhu ijo oliadahayile abhiye bhajimane. Uweyi witaga chene mpaka umala inguzu ja gutumama imilimo bho nduhu gupandika munhu ogung’wimbilija aha shigu ja kubhutongi. Hunagwene abhanhu bhagang’wila giki, “ulayizuka iya mpilimo nulu iyagumasaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina kajile kabhub’i umukikalile kakwe. Umunhu ng’wunuyo agitaka mihayo ya bhub’i iyo ilikihamo na bhujingi, bhushiya, wiyungi bho nduhu gubhiza na wikalo nulu bhana, kunguno ya kajile kakwe akabhub’i kenako umuwikaji bhokwe. Uweyi agayiyaga abhanhu bha gung’wambilija umubhukuji bhokwe kunguno ya gwita mihayo ya bhub’i yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo witaga mihayo yakwe bho gwibhisa mumasaga mpaga ukula adinang’wambilija, kunguno nuweyi agitaga jito jabhub’i mpaga nose okula bho nduhu kupandika bhana bhagung’wimbilija, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ulayizuka iya mpilimo nulu iyagumasaga.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na nhungwa ja gwita mihayo ya wiza iyagubhambilija gubheja kaya chiza kugiki bhadule kupandika bhana nulu bhanhu bha gubhambilija aha shigu ijahabhutongi, umuwikaji bhobho bhunubho.

1Wakorintho 15:33.

1Wakorintho 3:16-17.

Zaburi 127:3.

1Wakorintho 6:19-20.

KISWAHILI: UTAIKUMBUKA YA NYUMA AU YA VICHAKANI.

Chanzo cha methali hiyo chaangalia mtu aliyekuwa akienda vichakani mara nyingi, maishani mwake. Mtu huyo, alikuwa akijificha vichakani huko kwa sababu alifanya kitu fulani ambacho hakutaka wenzake wakifahamu. Yeye aliendelea kufanya hivyo mpaga akamaliza nguvu za kufanya kazi zake bila ya kupata mtu wa kumsaidia katika siku za mbeleni. Ndiyo maana watu walimwambia kwamba, “utaikumbuka ya nyuma au ya vichakani.”

Methali hiyo hulinganishwa kwa mtu yule ambaye ana mwenendo wa kutenda maovu, katika maisha yake. Mtu huyo, hutenda maovu ambayo ni pamoja na uzinzi, uasherati, kudhurura hivyo mpaka anafikia hali ya kutokuwa na makao wala watoto kwa sababu ya tabia yake hiyo ya kutenda maovu, maishani mwake. Yeye hukosa watu wa kumsaidia katika maisha yake ya uzeeni mwake, kwa sababu ya kutumia muda wake kwa kutenda maovu hayo, katika maisha yake.

Mtu huyo, hufanana na yule aliyetenda matendo yake kwa kujificha vichakani mpaka akafikie umri wa uzeeni bila ya kupata mtu wa kumsaidia, kwa sababu naye hutenda maovu mpaka anafikia umri huo wa uzeeni bila ya kupata mtoto au watu wa kumsaidia, maishani mwake. Ndiyo maana watu humwambia kwamba, “utaikumbuka ya nyuma au ya vichakani.”

Methali hiyo, hufundisha watu juu ya kuwa na tabia ya kutenda mema yatakayowasaidia kuwa na familia zenye maadili mema, ili waweze kupata watoto au watu wa kuwasaidia katika siku zao za mbeleni, maishani mwao.

1Wakorintho 15:33.

1Wakorintho 3:16-17.

Zaburi 127:3.

1Wakorintho 6:19-20.

maasai-4521843_1280

ENGLISH: YOU WILL REMEMBER THOSE OF THE BACK OR BUSHES.

The origin of this proverb refers to a person who used to go to the bushes several times in his life. He hid in those bushes because of doing something which he did not want his companions to recognize. He carried on doing so until he exhausted his strength of working without getting anyone who can support him in the future. That is why people told him that, “you will remember those of the back or bushes.”

This proverb is equaled to a man who has a tendency of committing wicked actions in his life. This person commits immoral deeds such as adultery, fornication, and causing harm to others until he reaches a state of having no home or children because of his habit of committing those evil actions in his life. He lacks people who can support him in his old age, because of spending his time by committing those wicked actions in his life.

This person resembles the one who did his actions by hiding in the bushes until he reached old age without having anyone who can support him, because he also does wicked actions until he reaches that old age without having a child or people to aid him in his life. That is why people say to him that, “You will remember those of the back or bushes.”

This proverb teaches people about having a decent custom that will aid them in getting families which have decent morals, so that they can find children or people who can aid them in their future days in lives.

1 Corinthians 15:33.

1 Corinthians 3:16-17.

Psalm 127:3.

1 Corinthians 6:19-20.

1357. JALIWA NA BHANDELEBEYA.

Ulusumo lunulo luhoyelile bhandelebeya abho bhali bhanhu abho bhadina wikalo. Abhanhu bhenabho bhagasola mhiya ja ng’wa munhu uyo agabhalekela bho nduhu ugubhitila bhukengeji wiza kunguno ya gukija gwitegeleja gokwe chiza umuwikaji bhokwe.

Umunhu ng’wunuyo aho bhajisola abhanhu bhelabho imhiya jakwe agandya guyubhachola bho guja agubhujaga kubhanhu ulu bhabhabhonaga. Hunagwene abhanhu bhenabho bhagang’wila giki imhiya jakwe “jaliwa na bandelebeya.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhinhaga bhanhu sagala ijikolo jakwe bho nduhu ugubhitila bhukengeji ubho gung’wambilija gubhadebha chiza, umukikalile kakwe. Umunhu ng’wunuyo agabhinhaga bhanhu sagala isabho jakwe abho bhajimilaga najo kunguno ya gugayiwa witegeleja bho gubhitila bhukengeji bho gubhadebha chiza haho atali ugubhalekela ijikolo jakwe jinijo, umuwikaji bhokwe. Uweyi agajimijaga sabho ninyi noyi aha kaya yakwe kunguno ya kubhalekela bhanhu abho bhadina wikaji bho gumanyika chiza, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agasojiwa mhiya jakwe na bhanhu abhadina wikalo abho agabhalekela, kunguno nuweyi agabhinhaga bhanhu sagala isabho jakwe mpaga bhajimila najo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki isabho jakwe jinijo “jaliwa na bhandelebeya.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na witegeleja bho guleka kubhalekela bhanhu sagala isabho jabho, kugiki bhadule gujilanhana chiza isabho jabho jinijo, umuwikaji bhobho bhunubho.

Walawi 19:13.

Zaburi 119:78.

Mithali 22:22.

Yeremia 22:17.

KISWAHILI: ZIMELIWA NA WATU WASIO NA MAKAO.

Methali hiyo huongelea watu wasio na makao ambao ni wale wanaoishi katika sehemu isiyojulikana vizuri. Watu hao walichukua pesa za mtu aliyewaachia bila ya kuwafanyia utafiti mzuri kwa sababu ya kukosa umakini wa kumsaidia kuwafahamu vizuri, maishani mwake.

Mtu huyo, alianza kuwatafuta watu wale waliozichukua pesa zake kwa kuwauliza watu kama wamewaona. Ndiyo maana wale watu walimwambia kwamba, pesa zake hizo “zimeliwa na watu wasio na makao.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwapatia watu hovyo mali zake bila ya kuwafanyia utafiti wa kumsaidia kuwafahamu vizuri, katika maisha yake. Mtu huyo, huwaachia watu hovyo mali zake hizo ambao hupotea nazo kwa sababu ya kukosa umakini wa kuwafanyia utafiti wa kuwafahamu vizuri, maishani mwake. Yeye huzipoteza hovyo mali za kwenye familia yake hiyo kwa sababu ya kuwaachia watu hao asiyowafahamu vizuri, katika maisha yake hayo.

Mtu huyo, hufanana na yule aliyewaachia pesa zake watu wasio na makao ambao walipotea nazo, kwa sababu naye huwapatia watu hovyo mali zake mpaka wanapotea nazo, maishani mwake. Ndiyo maana watu humwambia kwamba mali zake hizo “zimeliwa na watu wasio na makao.”

Methali hiyo, hufundisha watu juu ya kuwa na umakini wa kuacha kuwaachia mali zao watu wasio wafahamu vizuri, ili waweze kuzitunza vizuri mali zao hizo, maishani mwao.

Walawi 19:13.

Zaburi 119:78.

Mithali 22:22.

Yeremia 22:17.

ENGLISH: THEY HAVE BEEN EATEN BY HOMELESS PEOPLE.

This proverb refers to homeless individuals who live in an unknown place. These persons took money of a person who left it carelessly. He left such money without doing proper research because of a lack of responsiveness enough to aid him get to know what kind of people who were there at that time.

This person began to look for people who took his money by asking people if they had seen them. That is why the people told him about his money that “they have been eaten by homeless people.”

This proverb is related to a person who gives his wealth to individuals without doing any research that can support him enough to recognize them well in his life. This person gives his wealth to people without doing any research which can support him enough to know them well in his life. He loses his family’s wealth because of leaving it to people whom he does not know well in his life.

This person is like the one who left his money to the homeless ones who lost it, because he also gives his wealth to people carelessly until they lose it in his life. That is why people say to him about his wealth that, “they have been eaten by homeless people.”

This proverb imparts in people an idea of being so cautious enough to not leave their wealth to people whom they do not know well, so that they can take upright carefulness of their wealth in their lives.

Leviticus 19:13.

Psalm 119:78.

Proverbs 22:22.

Jeremiah 22:17.

money-1477064_1280

1347. B’ULUGU B’O KULA NAJE MUMAGOGEJA.

Aho kale alihoyi munhu uyo olinsab’i o mitugo. Imitugo jinijo jalikihamo na ngoko, mbuli, nholo na ng’ombe. Unsab’i ng’wunuyo, ojinjaga nkoko nulu mbuli ulu opandikaga ikoye idoo aha kaya yakwe kugiki adule kupandika hela ja gulimalila wantgu, kunguno ya witegeleja bhokwe bhunubho umukikalile kakwe.

Aliyo lulu, lushigu lumo agapandika likoye litale ilo lyalilya gumala bho gujinja ntugo ntale guti ng’ombe. Uweyi agiyangula gujinja ng’ombe kunguno ohayaga ab’ukinde wangu ub’ulugu bhunubho. Hunagwene agayomba giki, “b’ulugu b’o kula naje mumagogeja.”

Ulusumo lunulo, lugalenganijiyagwa kuli nsab’i uyo agajitumamilaga chiza isabho jakwe umukikalile kakwe kenako. Unsab’i ng’wunuyo, agajilanhanaga chiza isabho jakwe kugiki jidule gung’wambilija ugugamala wangu amakoye ayo galampandike aha kaya yakwe yiniyo, kunguno ya witegeleja bhokwe bhunubho umuwikaji bhokwe. Uweyi agajitumamilaga chiza isabho jakwe jinijo ulu opandikaga makoye aha kaya yakwe mpaga ogamala wangu kunguno ya witegeleja bhokwe bhunubho, umukikalile kakwe kenako.

Unsab’i ng’wunuyo, agikolaga nuyo agajinja ng’ombe aho opandika likole litale mpaga ulimala wangu ilikoye linilo, kunguno nuweyi agajitumamilaga isabho jakwe ulu upandikaga likoye mpaga olimala wangu umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “b’ulugu b’o kula naje mumagogeja.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na witegeleja bho gujilanhana chiza isabho jabho kugiki ulu bhupandika makoye jidule gubhambilija ugugamala wangu amakoye genayo, umukaya jabho jinijo.

Mathayo 6:19-34.

KISWAHILI: VITA IMEKUA KUBWA NIUZE NG’OMBE.

Hapo zamani alikuwepo mtu mmoja aliyekuwa tajiri wa mifugo. Mifugo hao waliokuwa pamoja na kuku, mbuzi, kondoo, na ng’ombe. Tajiri huyo alikuwa akiuza kuku au mbuzi akipata shida ndogo katika familia yake ili apate hela ya kuyatatulia kwa sababu ya umakini wake huo, katika maisha yake.

Lakini basi, siku moja tajiri huyo alipata tatizo kubwa lililohitaji kuuza mfugo mkubwa kama ng’ombe ili kupata pesa za kulitatulia. Yeye aliamua kuunza ng’ombe kwa sababu ya kutaka aishinde haraka vita hiyo. Ndiyo maana alisema kwamba, “vita imekua kubwa niuze ng’ombe.”

Methali hiyo, hulinganishwa kwa tajiri yule ambaye huzitumia vizuri mali zake katika maisha yake. Tajiri huyo, huzitunza vizuri mali zake hizo ili ziweze kumsaidia kuyamaliza haraka matatizo yatakayojitokeza kwenye familia yake hiyo, kwa sababu ya umakini wake huo, maishani mwake. Yeye huzitumia vizuri mali zake hizo mpaka anayamaliza haraka matatizo yanayojitokeza kwenye familia yake hiyo, kwa sababu ya umakini wake huo, katika maisha yake hayo.

Tajiri huyo, hufanana na yule aliyeuza ng’ombe alipopata tatizo kubwa mpaka akapata hela zilizomuwezesha kulitatua haraka, kwa sababu naye huzitumia mali zake kwa kuyatatua matatizo yanayoikumba familia yake hiyo mpaka anayamaliza haraka kwa sababu ya umakini wake huo, maishani mwake. Ndiyo maana yeye husema kwamba, “vita imekua kubwa niuze ng’ombe.”

Methali hiyo, hufundisha watu juu ya kuwa na umakini wa kuzitunza vizuri mali zao ili ziweze kuwasaidia katika kuyatatua haraka matatizo yatakayozikumba familia zao, maishani mwao.

Mathayo 6:19-34.

masai-7235675_1280

cow-7200409_1280

dances-341961_1280

ENGLISH: THE WAR HAS BECOME BIG, LET ME SELL THE COW.

Once upon a time, there was a man who was rich in domesticated animals. These animals included chickens, goats, sheep, and cows. He used to sell chickens or goats when he had minor hitches in his family for getting money which can solve them because of his thoughtfulness in his life.

But then, one day such rich man had an enormous difficult that required selling a large animal like a cow for getting enough money to solve it. He decided to bring a cow because he wanted to win the war quickly. That is why he said, “the war has become big, let me sell the cow.”

This proverb is related to a rich man who uses his wealth well in his life. This rich man takes upright care of his wealth so that it can support him quickly in solving hitches that will arise in his family, because of his responsiveness in his life. He uses his wealth well until he quickly solves the glitches which arise in his family, because of his thoughtfulness in his life.

This rich man resembles the one who sold his cow when he encountered a big delinquent until he got the money that enabled him to solve it quickly, because he also uses his wealth to solve the hitches which befall his family until he quickly solves them.That is why he says that, “the war has become big, let me sell the cow.”

This proverb imparts in individuals an idea of being so attentive enough to take decent care of their wealth so that they can support them in quickly solving glitches which will befall their families in their lives.

Matthew 6:19-34.

1339. AMANDEGE GASHILA LYASAGA LIGONGOTE DUHU.

Aho kale bhalihoyi bhanhu abho bhayugulaga mandege bhagaponya amagongote gago. Munhu umo agalibhona iligongote ulipelela alihaya giki lilina mandege kunguno oliotubha noyi. Aho olidima umana igiki gashinaga lyasaga ligongote duhu uliponya. Hunagwene agayomba giki, “amandege gashila lyasaga ligongote duhu.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo olileka ililange lya nhungwa jakwe ijawiza ijo olinajo ikale, umukikalile kakwe. Umunhu ng’wunuyo olileka ililange lya gubhambilija chiza abhanhu abho bhalina makoye, ubhiza ng’wimi nholo, na ndalahija obhiye kunguno ya gwilunga mu magele ga bhang’wi bha walwa na bhabehi bha njemu, umuwikaji bhokwe. Uweyi agidumaga na bhanwani bhakwe aha kaya yakwe, kunguno ya gulileka ililange lyakwe ilyawiza linilo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga niligongote ilo gamala guyugulwa amandege galyo, kunguno nuweyi alileka iliange lyakwe ilya gwita mihayo ya wiza wandya gwita mihayo ya bhubhi, umuwikaji bhokwe. Hunagwene abhanhu bhang’wilaga giki, “amandege gashila lyasaga ligongote duhu.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleta gwilunga mumagele ga bhanhu abho bhagitaja mihayo ya bhubhi, bho gulidimila chiza ililange lyabho ilyawiza, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Mithali 3:14.

Mithali 14:4.

Mithali 14:23.

KISWAHILI: MAHINDI YALISHAISHA LIKABAKIA GUNZI TU.

Hapo zamani walikuwepo watu waliokuwa wanapukuchua mahindi na kuyatupa magunzi yake. Mtu mmoja aliliona gunzi mojawapo akalikimbilia akifikiri kwamba lina mahindi kwa sababu alikuwa ameshikwa na njaa sana. Alipolishika aligundua kwamba kumbe lilikuwa limebakia gunzi tu akalitupa. Ndiyo maana alisema kwamba, “mahindi yalishaisha likabakia gunzi tu.”

Methali hiyo hulinganishwa kwa mtu yule aliyeyaacha malezi mema aliyokuwa nayo hapo zamani, katika maisha yake. Mtu huyo, aliyaacha malezi yake mema ya kuwasaidia watu vizuri, akawa mchoyo na mwenye dharau kwa wenzake kwa sababu ya kujiunga na makundi ya walevi na wavuta bhangi, maishani mwake. Yeye hukosana na marafiki zake katika familia yake kwa sababu ya kuiacha tabia yake njema aliyokuwa nayo mwanzoni, akaiga tabia ya kutenda maovu, katika maisha yake.

Mtu huyo hufanana na lile gunzi liliishiwa mahindi kwa kupukuchuliwa, kwa sababu naye ameiacha tabia yake njema ya kutenda mema kwa kuiga matendo maovu, maishani mwake. Ndiyo maana watu humwambia kwamba, “mahindi yalishaisha likabakia gunzi tu.”

Methali hiyo hufundisha watu juu ya kuacha kuiga matendo maovu kwa kuyaishi vizuri malezi mema, ili waweze kuzilea vyema familia zao, maishani mwao.

Mithali 3:14.

Mithali 14:4.

Mithali 14:23.

corn-4640522_1280

ENGLISH: THE MAIZE RAN OUT ONLY HUSK REMAINED.

In the past, there were people who were shelling maize and throwing away their husks. One man saw one of the husks and ran to it thinking that it contained maize because he was so hungry. When he caught it, he discovered that it was actually just a husk and threw it away. That is why he said, “the maize ran out only husk remained.”

This proverb is matched to an individual who left respectable upbringing which he had in his past life. Such person left his decent nurture of assisting people well, became greedy and contemptuous of his nobles because of joining groups of drunkards and drug addicts in his life. He is at odds with his friends in his family because of leaving his upright personality that he had at first, and imitated patterns of doing evil deeds in his life.

This individual resembles the husk that ran out of maize by being hulled, because he also has abandoned his decent custom of doing decent deeds by imitating evil deeds in his life. That is why people say to him that, “the maize ran out only husk remained.”

This proverb teaches people about stopping imitating evil deeds by living a respectable nurture, so that they can nicely rear their family members in their lives.

Proverbs 3:14.

Proverbs 14:4.

Proverbs 14:23.