proverbs

246. UOGWIB’ULUCHA ISUB’UYA HUYO ALAPANDIKE UBHULA/AGAMUNDA.

Imbuki ya lusumo lunulo ilolile ndimu iyo igitanagwa sub’uya, nu munhu uyooyib’uluchaga gwandya. Indimu yiniyo igalingagwa na bhanhu abho bhagailyaga inyama yayo. Umunhu uyo uibhulucha isub’uluya agasolaga ubhula bhoyo ulu ubhulagwa. Hunagwene, abhanhu bhagahayaga giki, ‘uogwib’ulucha isub’uya huyo alapandike ubhutumbo.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagagukuja milimo ya bhanhu nulu bhakikala abhanhu benekele bhatina lukumo. Abhanhu bhenabho bhagailekega imilimo yabho iyasolobho bhalondeja ya bhangi iyo idinasolobho nghale kubhoyi. Imilimo yiniyo yilenganilile nubhula bho sub’uya ubho bhudina solobho nhale kuli munhu ng’wunuyo uyo ojimijaga makanza mingi aguipejaga isub’uya yiniyo. Hunagwene abhanhu bhagayombaga giki, ‘uogwib’ulucha isub’uya huyo alapandike ubhutumbo.’

Ulusumo lunulo lolanga bhanhu gumana ugugeleka isolobho ya nimo go munhu uyo wigelelilwe gulumbilijiwa chiza. Ubhumani bho bhugeleki bhunubho, bhugub’ambilija abhanhu bhenabho ijinagub’itila ya nhana abho bhagikalaga nabho, umuwikaji bhobho.

KISWAHILI: ANAYEMKURUPUSHA DIGIDIGI NDIYE APATAYE UTUMBO

Chanzo cha methali hiyo chaangalia myama pori aitwaye digidigi, na mtu aliyemkurupusha. Myama huyo huwindwa na watu wale wailao nyama yake. Mtu aliyemkurupusha digidigi huyo huchukua utumbo wake, baada ya myama huyo kuuawa, licha ya kazi ngumu aliyoifanya mtu huyo. Ndiyo maana watu husema kwamba, ‘anayemkurupusha digidigi ndiye atakayepata utumbo.’

Methali hiyo hulinganishwa kwa watu ambao huthamini kazi za watu wengine, hata kama watu wenyewe si maarufu sana. Watu hao huziacha kazi zao zilizo na thamani kubwa na kufuata kazi za wengine zenye thamani ndogo ukilinganisha na zao. Kazi hizo hulingana na utumbo wa digidigi ambao hauna faida kubwa kwa mtu aliyepoteza muda mwingi akimfukuza myama huyo. Ndiyo maana watu husema kwamba, ‘anayemkurupusha digidigi ndiye atapataye utumbo.’

Methali hiyo hufundisha watu kuelewa namna ya kupima thamani ya kazi ya mtu na kumpatia haki anayestahili kupewa. Uelewa huo utawasaidia watu hao katika kuwatendea haki wale waishio nao maishani mwao.

Mathayo 9:21;

Luka 12:32- 34;

Wakolosai 3:1-2.

ENGLISH: HE WHO DASHES THE DIKDIK GETS ITS DIGESTIVE TRACT.

The origin of this proverb is a wild animal named dikdik, and a person who sees it first and makes it run in great hurry. The animal is hunted by those who eat its meat. The person who causes such an animal to dash takes its digestive tract after it has been killed, despite the hard work the person had done. That is why people say, ‘he who dashes a dikdik gets its digestive tract.’

The proverb is used comparatively to refer to people who value the work of others, even if they are less prominent. Such individuals leave behind their cherished pursuits and pursue the interests of others, which are less important compared to their own. The tasks are compared to a digestive tract that is of little benefit to the person who spent a lot of time chasing the animal. That is why people say, ‘he who dashes a dikdik takes its digestive tract.’

The proverb teaches people about understanding how to appreciate others and give them the right they deserve. That understanding will help those people in doing justice to other people in their lives.

Matthew 9:21;

Luke 12: 32-34;

Colossians 3: 1-2.

245. UYO ALIKUNHUMA HUG’WENE UWAGUGWEGELA UMOTO.

Imbuki ya lusumo lunulo ilolile makoye ayo munhu alinago. Umunhu ng’wunuyo agacholaga inzila ijaguginja amakoye genayo. Aliyo lulu, akomile gub’isanya bhanhu bhangi bho gwiganika giki bhagung’wambilija ugugamala amakoye genayo. Hunagwene abhanhu abho bhadeb’ile igiki umunhu ng’winuyo alindilile wambilijiwa bho gufumila kub’angi, b’agayombaga giki, ‘uyo alikunhuma hung’wene uwagugwegela umoto.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadatumamaga chiza imilimo yabho kunguno ya gwisanya nulu gwisagilwa gugunanhwa na bhichab’o. Kunguno yiniyo, abhanhu bhenab’o bhagikalaga na makoye ganeyo ku makanza malihu. Ijinagubhahugula abhanhu bhagab’awilaga giki, ‘uyo alikunhuma hug’wene uwagugwegela umoto.’

Ulusumo lunulo lolanga bhanhu guleka gwisanya, nulu gwisagilwa b’ugunanhwa bho gufumila kubhanhu bhangi. Igelelilwe bhuli ng’wene agatumile amasala gakwe chiza, ijinagwiingija amakoye ayo alinago. Ili hambohambo kwiyumilija guginja makoye guti ga nzala bho kutumama milimo na bhukamu bhutale.

KISWAHILI: ALIYENYUMA NDIYE AUSOGELEAE MOTO

Chanzo cha methali hiyo chaangalia matatizo ambayo mtu anayo maishani mwake. Mtu huyo hutafuta njia mbali mbali ziwezazo kumwondolea matatizo yake hayo. Lakini basi, huweza pia kutegemea watu wengine kwa kuwasubiri wao waje kumwondolea matatizo hayo.

Matokeo yake, ni pamoja na kubaki kwenye matatizo hayo kwa muda mrefu. Ndiyo maana watu wamfahamuo kwamba mtu huyo amebaki na matatizo bila kujishughulisha mwenyewe, humwambia kwamba, ‘aliyenyuma ndiye anayeusogelea moto.’

Methali hiyo hulinganishwa kwa watu ambao huwa hawafanyi kazi zao vizuri kwa sababu ya kutegemea kusaidiwa na watu wengine. Watu hao kubaki wakisumbuliwa na matatizo hayo kwa muda mrefu. Hawautumii vizuri muda wao katika kujilete maendeleo. Basi, katika kuwaambia waache tabia hiyo, wenzao husema, ‘aliyekonyuma ndiye anayeusogelea moto.’

Methali hiyo hufundisha watu kuacha tabia ya kutegemea au kusubiri kusaidia na watu wengine katika kutatua matatizo yao. Yafaa kila mmoja aitumie akili yake vizuri katika kutafuta ufumbuzi wa matatizo yake. Ni afadhali kwa mfano kuondoa tatizo la njaa, kwa mtu huyo kutumia muda wake vizuri katika kulima kwa bidii kubwa kiasi cha kutosha kumletea maendeleo kwenye familia yake.

Kwa hiyo, methali hiyo hufundisha kuwa, mtu mwenye shida ndiye anyeshughulika kutafuta utatuzi wa shida yake hiyo. Yafaa kila mmoja atumie akili na muda wake vizuri katika kuongeza juhudi za kufanya kazi ili kutatua matatizo aliyo nayo.

Luka 8:18.

fire-

African people-

ENGLISH: HE WHO IS AT THE BACK COMES NEAR THE FIRE.

The origin of this proverb is the problem that a person has in life. Such a person looks for various solutions to his or her problems. But then, they can also rely on other people by waiting for them to come and get rid of such problems on their behalf.

As a result, that person may stay with those problems for a long time. That is why people who know that the person has been in trouble without concern for themselves, tell him, ‘He who is at the back comes near the fire.’

The proverb is comparable to people who do not do their jobs well because of their reliance on other people. Those people remain suffering from those problems for a long time. They do not use their time well for development. So, in telling them to stop the habit, their peers say, ‘He who is at the back comes near the fire.’

The proverb teaches people about doing away with dependency on or with waiting for help from other people in solving their problems. It is important for each one to use well his/her brain in finding solutions to their problems. It would be better, for example, to eradicate starvation by working hard and by spending time in cultivating crops for the betterement of one’s family.

Thus, the proverb teaches people about working hard to find solution to their problems instead of walting for some other people to help them. It is important for everyone to use his/her time and resources well in solving their problems.

Luke 8:18.

244. AHO ALIHO MUNHU OJIKA ITICHIZA UGUJIYOMBELA.

AHO ALIHO MUNHU OJIKA, ITICHIZA UGUJIYOMBELA

Imbuki ya lusumo lunulo ilolile munhu uyo ali na jika. Umunhu ng’wunuyo agab’izaga na wib’akizu, nulu wikib’ukwa butale, ulu wigwa mhayo guliyombwa gulolile jika jakwe. Ulu wigwa chiniko, agub’iganikila kibhi abho bhaliguyomba umhayo gunuyo. Kunguno agamalaga ulubhango ulo gwendelea na mahoya genayo. Akomile nulu gwinga hoyi uja kungi uko bhanhu abho bhali na mahoya gawiza. Hunagwene abhanhu bhagayombaga giki, ‘aho aliho munhu ojika itichiza ugujiyombela.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalib’itegeleja chiza umumahoya gabho. Abhanhu bhenabho bhagikalaga na bhichabho bho mholele, kunguno bhalina bhulalang’hanu bhoguikomanya chiza imihayo iya guyomba. B’adaihoyelaga imihayo iyo idulile golecha kajile kagubhasega abhanhu abho bhalina jika. Abhanhu bhenabho bhadeb’ile igiki ‘aho aliho munhu ojika itichiza ugujiyombela.’

Ulusumo nululo lolanga bhanhu gub’iza b’alalang’hanu ulu bhalihoya na munhu uyo alinajika. Ubhulalang’hanu bhunubho bhugubhenhela witegeleja bho gudula gukomanya chiza imihayo iyaguholela umumahoya gabho na bhanhu abho bhali na jika. Mukajile kenako, bhagudula gwikala bho mholele na bhichabho umuwikaji b’ob’o.

KISWAHILI: ALIPO MTU MWENYE DOSARI, SI VYEMA KUIZUNGUMZIA.

Chanzo cha methali hiyo chaangalia mtu mwenye dosari. Mtu huyo huwa na wasiwasi au hali ya kushituka akisikia neno likizungumzwa lihusulo dosari yake au kilema chake. Akisikia hivyo hujisikia vibaya na kuwafikiria vibaya pia wale wanaozungumzia neno hilo.

Mtu huyo huweza hata kuondoka kwenye maeneo yale na kwenda sehemu nyingine kule ambako wanamaongezi mazuri, kwa sababu hukosa raha ya kuendelea kubaki pale. Ndiyo maana watu husema kwamba, ‘alipo mtu mwenye dosari si vyema kuizungumzia.’

Methali hiyo, hulinganishwa kwa watu waliona umakini mzuri katika maongezi yao. Watu hao huishi na wenzao kwa amani, kwa sababu wana busara ya kuchagua maneno ya kuongea wakiwa pamoja na wenzao wenye dosari au vilema. Huwa hawayaongei maneno yale yawezayo kuonesha hali ya kuwacheka wenye dosari au mapungufu fulani katika miili yao. Watu hao waelewa kuwa, aliko kwenye dasari si vyema kuizungumzia.’

Methali hiyo hufundisha watu kuwa na busara ya kuchagua maneno ya kuongelea wawapo na watu wenye dosari. Busara hiyo, itawaletea umakini wa kuyaacha maneno yale yahusuyo dosari za watu walionao kwenye maongezi yao. Busara hiyo itawawezesha kujihadhali kugusia dosari hizo wakati wa mazungunzo yao, na hivyo kuwapa nafasi ya kuishi kwa amani na wenzao.

Mt. 18:6-7;

Lk 17:1-2.

disability-black

ENGLISH: WHERE THERE IS A PERSON WITH A DEFECT, IT IS NOT GOOD TO TALK ABOUT IT.

The origin of this proverb is a person with a defect such as a disability. Such a person becomes anxious or nervous when he/she hears people speaking about his or her defect. When that happens, he or she thinks negatively of those who speak about his or her defect.

The person may even move from that place to another one where there are good conversations, which are not interested on his or her defect. That is why people say, ‘Where there a person with a defect, it is not good to talk about it.’

The proverb is used comparatively to refer people who conduct good conversations. These people live with their neighbors in peace, because they know how to choose words to use with their defected counterparts. They do not use words that may denote perjoration against those people. Those people understand that, ‘Where there is a person with a defect, it is not good to talk about it.”

This proverb teaches people about the wisdom of choosing words to speak to people with defects. This prudence will make them more careful about omitting the words about the defects of people in their conversations. This prudence will allow them to be careful about touching such flaws during their their conversations, thus giving them the opportunity to live in harmony with their peers.

Mt. 18: 6-7.

Lk 17: 1-2.

238. IHINDI HUKO IGAFUMILAGA IMYENDA NA AB’AGAJA DUHU B’ALIHOI.

Imbuki ya lusumo lunulo ilolile myenda iyoigafumilaga b’uhindi. Imyenda yiniyo igab’egejiwagwa kunuko. Igab’ejiwagwa mingi kugiki abhanhu bhayigule b’ingi, nulu bhatanhanhile ugwizwala na yingi isage iyo igashigaga mpaga kusi jingi.

Abhanhu abho bhalihanze ya si iyo igabhejaga myenda, bhagiganikaga giki, bhuli ng’wene uko igab’egejiyagwa imyenda, aizwalile iyimyenda yiniyo. Aliyo gashinaga nukwene bhalikoyi abho bhagasimizaga duuhu. Hunagwene abhanhu bhagayombaga giki, ihindi huko igafumilaga imyenda na abhagajaga duuhu bhalikoyi.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalimusi iyo ilina b’usab’i, na bhanhu bhayo abhakamu bha milimo bhalibhasab’i. Aliyo kihamo nubhusabhi bho si yiniyo, na bhabhab’i bhalihoyi.

Hangi lulu ulusumo lunulo lugalenganijiwagwa ku likelesia, kunguno ung’wene jilihoi mbango ningi noyi, aliyo lulu, nabhanhu abho bhadinajo imbango jinijo, bhalihoi moyi.

Ulusumo lunulo lolanga bhanhu gubhiza na bhukamu bho gub’utumila chiza ubhusab’i ubho bhulihoyi umusi yabho, nulu kubhiza na bhukamu bho gujichola imbango ijo jilihoyi umo bhali. Ubhukamu bhenubho bhugubhenhela matwajo mingi umuwikaji b’ob’o.

Mathayo 6:33.

KISWAHILI: HINDI NDIKO ZITOKAKO NGUO NA WAENDAO UCHI WAKO.

Chanzo cha methali hii chaangalia nguo ambazo hutoka Hindi. Nguo hizo hutengenezwa huko kwa wingi ili kuwawezesha watu wengi kuzipata kwa kuzinunua, ikiwezekana kila mmoja azipate, na zingine kufikia hatua ya kuuzwa nje ya nchi.

Watu walioko nje ya nchi hiyo hudhani kwamba, kila mmoja katika nchi itengenezayo nguo hizo huvaa nguo hizo. Lakini kumbe hata watu watembeao uchi kule wapo. Ndiyo maana watu husema kwamba, Hindi ndiko zitokako nguo na waendao uchi wako.

Methali hiyo hulinganishwa kwa watu waishio ndani ya nchi yenye utajiri mwingi, na wenye bidii ya kuutumia utajiri huo, wamekuwa matajiri. Lakini pamoja na nchi hiyo kuwa na utajiri mwingi hivyo, waishio bila kupata mahitaji ya lazima yakiwemo yale ya nguo, chakula na malazi, wapo.

Zaidi ya hayo, methali hiyo hulinganishwa na Kanisa kwa sababu ndani yake kuna baraka na neema nyingi. Lakini pamoja na uwepo wa baraka hizo ndani yake, watu waishio bila baraka hizo wapo.

Methali hiyo, hufundisha watu kuwa na bidii ya kuutumia utajiri uliomo ndani ya nchi yao vizuri, au kuwa na bidii ya kuzipata na kuzitumia baraka na neema zilizoko ndani ya Kanisa. Bidii hiyo itawawezesha kupata mafanikio mengi maishani mwao. “Lakini utafuteni kwanza Ufalme wa Mungu na haki yake na haya yote mtaongezewa” (Mathayo 6:33).

ENGLISH: EVEN IN INDIA WHERE CLOTHES COME FROM, THERE ARE THOSE WHO WALK NAKED

The origin of this proverb is clothes from India. The garments are manufactured locally in large quantities to enable more people to buy them, preferably for everyone to acquire, and sometimes to the point of exporting.

People outside the country think that everyone in the country that produces such garments has clothes to wear. However, there are people who go without decent clothes. That is why people say that even in India is where clothes come from, there are those who walk naked.

The proverb is used comparatively to refer to people who live in a rich countries; those who are eager to use the riches have also become rich. However, despite the countries’ immense wealth, those who do not live on basic necessities, including clothing, food and shelter, also exist there.

Moreover, the proverb is used to refer to the Church, because it has enormous blessings and graces. However, despite the presence of such blessings in the Church, people who live without those blessings exist in the same Church.

This proverb teaches people to be diligent in making use of the wealth present within their reach, or to be diligent in applying the blessings and graces present within their Church. That effort will allow them to achieve immeasurable successes in their lives. “But seek ye first the kingdom of God and his righteousness, and all these things shall be added unto you.”

Matthew 6:33.

237. TOB’OTOB’O YAB’UB’I HAMBOHAMBO GWIKULUMBULA.

Imbuki ya lusumo lunulo ingilile kubhulenganija bho bhanhu bhab’ili, uyo wigumhaga uchubhuka ulukulume, nuyo ochaga. Gashinaga lulu ilihambuhambu uyo wigumhaga uchubhuka ulukulume kunguno ung’winuyo agulagulwa upila, aliyo lulu uyo ochaga adiko ugulagulwa mpaga ushoka hangi kuwelelo.

Ulusumo lunulo lugalenganijiagwa kubhanhu abho bhagiyangulaga gwita miito gawiza ukubhichabho, guti gutumila sabho jabho bhogubhambilija bhasadu na gubhasomisha bhana bhabho. Abhanhu bhenabho bhadeb’ile igiki amasabho mabhonwa, hangi macholwa, aliyo lulu ubhupanga bhulambu.

Ulusumo lunulo lolanga bhanhu gubhiza na wiyanguji na bhulamuji bho wiza umuwikaji bhobho. Ubhulamuji nu wiyanguji bhunubho bhugubhambilija ugujitumamila chiza isabho jabho bho gubhambilija abhichacho, abho bhali na makoye ijinagubhulanghana ubhupanga bhobho.

(2 Petro 2:14; Mathayo 5:27-30)

KISWAHILI: NI HERI KUUMIA KWA KUJIKWAA KULIKO KUSAGIKA.

Chanzo cha methali hiyo chatokea kwenye ulinganishaji wa watu wawili, aliyejikwa akaumia kidole, na yule aliyefariki. Kumbe ni afadhali yule aliyeumia kidole kwa kujikwaa, kwa sababu huyo atatibiwa na kupona, lakini basi, yule aliyefariki hawezi kutibiwa mpaka akarudishwa duniani.

Methali hiyo hulinganishwa kwa watu waamuao kutenda matendo mema ya kuwasaidia watu wenye shida kwa kutumia mali zao kwa lengo la kuwarudishia afya na kuwasomesha watoto wao. Watu hao wafahamu kwamba, mali hupatikana lakini uhai una gharama, hivyo ni vigumu kuupata.

Methali hiyo hufundisha watu kuwa na maamuzi mema maishani mwao. Maamuzi hayo yatawasaidia katika kuzitumia vizuri mali zao kwa kuwasaidia wenzao walioko kwenye matatizo kiasi cha kutosha kuulinda uhai wao.

2 Petro 2:14;

Mathayo 5:27-30.

working woman

ENGLISH: IT IS BETTER TO HURT ONESELF BY STUMBLING THAN TO BE CRUSHED.

The origin of this proverb is a comparison of two people, one with an injured finger and the other one dead. It is better for the person injured by stumbling, because he or she will be healed, but the dead one will not be healed to the point of coming back to life on earth.

The proverb is used comparatively to refer to people who decide to do good deeds to help other people who are in need by using their resources to restore health and educate their children. People know that property can be found, but life is expensive and hard to find.

The proverb teaches people to make good decisions in their lives. These decisions will help them in managing their assets better by helping their less fortunate friends to save their lives.

2 Peter 2:14.

Matthew 5: 27-30.