proverbs

233. IJO JINIHANGA JILINIGUDI

Imbuki ya Lusumo lunulo ilolile ihanga na nhuni ya ng’wa munhu. Ilihanga ligalingisilaga wandijo b’o ng’wa munhu, nulu ginhu jileb’e. Inhuni igalingisilaga nhalikijo yakwe umunhu ng’wunuyo, nulu iginhu jinijo.

Kuyiniyo lulu, b’uli jene ijo jilinihanga jidagaiyagwa inhuni, ilingisilile giki, b’uli jene ijilinawandijo jidagayiyagwa inhalikijo.

Ulusumo lunulo, lugalenganijiyagwa kub’anhu abho bhagiganikaga giki, b’agwikala bhulunga kele ehenaha welelo. Kunguno yiniyo lulu, ulu umo ob’o winga kuwelelo, bhagapandikaga wib’akizu bho gudula nulu gucha, kunguno ya wib’akizu b’unubho. Abhanhu bhenabho b’aghibhaga igiki, b’ulijene ijo jilinihanga jina nhuni.

Ijinagongeja, ulusumo lunulo hangi lugalenganijiyagwa kubhanhu abho bhagapandikaga mayange, nulu matwajo ayo galikihamo na bhusab’i, gub’iza bhalinhola, gupandika milimo na yingi mingi, umuwikaji b’ob’o. Ulusumo lunulo lugab’izukijaga abhanhu bhenab’o igiki, b’ulijene ijo jilinihanga, jidagayiyagwa inhuni.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na widohya b’o gwikala na bhanhu bho mholele. Uwikaji bhunub’o bhugabhadugijaga b’ingi uguginja amakoye gab’o chiza, nulu gugatumila chiza amatwajo gab’o, kunguno bhuli jene ijo jilinihanga jidakijaga ugub’iza ni nhuni. Hugwene guhaya giki, bhuli jene ijo jilinawandijo, jidagayiyagwa ugub’iza na nhalikijo.

KISWAHILI: KILA KILICHO NA SURA KINA KISOGO

Chanzo cha methali hiyo huangalia sura na kisogo cha mtu. Sura humaanisha mwanzo wa mtu au kitu fulani. Kisogo humaanisha mwisho wake huyo mtu au kitu hicho.

 Kwa hiyo, kila kilicho na sura hakikosi kuwa na kisogo, humaanisha, kwamba, ‘kila kilicho na mwanzo hakikosi kuwa na mwisho.’

Methali hiyo, hulinganishwa kwa watu wafikirio kwamba wataishi milele hapa duniani. Kwa sababu hiyo, mmoja wao akifariki, watu hao hupata mshituko hata kupelekea kwa baadhi yao kupoteza maisha, kwa sababu ya mshituko huo. Watu hao husahau kuwa ‘kila kilicho na sura kina kisogo.’

Zaidi ya hayo, methali hiyo pia hulinganishwa kwa watu wapatao matatizo au mafanikio, yakiwemo yale ya kupata utajiri, kuwa na afya njema, kupata kazi na kadhalika, maishani mwao. Methali hiyo huwakumbusha watu hao kuwa kila kilicho na sura hakikosi kuwa na kisogo.

Methali hiyo hufundisha watu juu ya kuwa na unyenyekevu wa kuishi na watu kwa amani. Hali hiyo huwawezesha wengi kuyatatua vizuri matatizo yao, na kuyatumia vizuri mafanikio yao, kwa sababu kila kilicho na sura hakikosi kuwa na kisogo. Ndiyo kusema, ‘kila kilicho na mwanzo hakikosi kuwa na mwisho.’

 

elephant-richness

meditate-

ENGLISH: EVERYTHING THAT HAS A FACE HAS A BACK HEAD

The overhead proverb looks at the existence of the face and the back head, both being parts of a human being. On the one hand, the face signifies the beginning of person or thing, and on the other hand, the back head signifies the end of a person or thing. Therefore, everything that has a face also has an end, that is, the back head. This also means that ‘everything that has a beginning has an end.’

The proverb relates to those who think that they will live on earth forever. Thus, when one of them passes on, these people get so devastated to an extent of even losing their own life as well, due to the shock. They forget that ‘everything that has a face has a back head.’

In addition, the proverb is also relates to people who experience both success and problems. Success could be in form of wealth, good health, employment, and so on. The proverb reminds them that everything that has a face also has a back head.

The proverb teaches people about the importance of living with others in humility and in peace. This enables people to solve their problems effectively, and to make the most out of their success, because everything that has a face has a back head. This is to say, ‘Everything that has a beginning has an end.’

229. WAJA KUBHINGI

Imbuki ya Lusumo lunulo ilolile munhu uyo ozumalika. Umunhu ulu winga kuwelelo abhanhu b’agibhujaga giki, umbati hali?’ Abho bhadebhile uko ali bhagushosha giki, ‘ung’wene waja kub’ingi.’ Ukwene huguhaya giki, ‘umunhu ng’wunuyo wazumalika.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadebhile ugubhalunguja abhichabho abho bhapandikile mayange ga guzumalikilwa na ng’wichab’o. Abhanhu bhenabho bhamanile igiki, abhanhu abho bhazumalika bhalibhingi gukila abho bhalimusi. Giko lulu, abhoyi, bhagab’alangaga abhichibho giki, bhuli munhu aguzumalika, nulu aguja kubhingi. Kuyiniyo lulu, itiho inguno ya munhu gupinhihala mpaga ugabhitilija ulu ozumalikilagwa na nduguye.

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na bhumani bho gubhalunguja abhanhu abho bhapandikaga mayange ga guzumalikilwa na ng’wichabho. Yigelelilwe abhanhu bhenabho bhakije ugupinhihala mpaka bhugabhitilija, kunguno umunhu ng’wunuyo, ojile kubhingi.

Marko 9:31-32.

KISWAHILI: ALISHAENDA KWA WENGI

Chanzo cha methali hiyo huangalia mtu ambaye amefariki. Mtu akiaga dunia watu huulizana kwamba, ‘fulani wapi?’ Wale wafahamuo kule aliko hujibu kwamba, ‘huyo alishaenda kwa wengi.’ Ndiyo kusema kwamba, ‘mtu huyo alishafariki.’

Methali hiyo hulinganishwa kwa watu wale wafahamuo kuwafariji wenzao waliopata matatizo ya kuondokewa na wenzao. Watu hao wafahamu kwamba, watu waliofariki ni wengi kuliko wale walioko duniani. Hivyo, wao huwafundisha wenzao kwamba, ‘kila mtu atafariki, au ataenda kwa wengi. Kwa hiyo basi, hakuna sababu ya mtu kuhuzunika kupita kiasi pale ambapo ndugu yake atafariki dunia.

Methali hiyo, hufundisha watu juu ya kuwa na uelewa wa kuwafariji wenzao waliopata matatizo ya kuondokewa na wapendwa wao. Yafaa watu hao waache kuhuzunika kupita kiasi kwa sababu mtu huyo alieshaenda kwa wengi.

Marko 9:31-32.

graves

ENGLISH: HE/SHE WENT TO MANY

The above proverb addresses the phenomenon of death. When a person dies, people ask each other, ‘Where is so and so?’ And those in the know would usually respond by saying, ‘He/she went to many,’ which implies that the person is deceased.

This proverb relates to people who understand how to comfort their friends who may have experienced distressing situations like loss of loved ones. Aware that the dead are more than the living, they use the wise saying to teach others that everyone will die, or ‘will go to many’. There is therefore no compelling need for the affected person to grieve too much for a kinsman’s demise.

The proverb teaches people to be understanding as they comfort others who may have suffered loss of loved ones. Bereaved people need not grieve extensively because, after all, the deceased ‘has gone to many.’

Mark 9: 31-32.

225 MAJA MUNDA GATI MIKAJI

Imbuki ya Lusumo lunulo ilolile jiliwa ijo munhu agajilyaga na hanuma yaho jigikalaga munda kumakanza maguhi na guponyiwa hanze. Kubhulingisilo bhunubho, umunhu ulujiyegela mpaga gubhitilija ijililwa ijo ojilyaga, nulu ulu ulema ugujilya jiliwa jilebhe, ijo jidijawiza umugujilola, aguwilwa na bhiye giki, ‘maja munda gati mikaji.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagabhadarahaga abhahabhi na kulema ugujilya ijiliwa jabho angu giki bhalijibhona jibhi. Abhoyi bhagalyaga na wigimbi ijiliwa jabho ija nyasabhi.

Ijinagongeja, abhanhu bhenabho bhagajiyegelaga iginhu ijo jilijamakanza maguhi duhu na bhajileka ija makanza malihu. Abhanhu bhenabho bhagibhaga igiki amaja munda gati mikali.

Ulusumo lunulo lolanga bhanhu higulya ya guleka nhungwa ja kubhadaraha abhanhu abho bhalibhahabhi. Lulibhalemeja ugwigimbila ginhu, guti jiliwa, ijo jigabhitaga, nulu gwigimbila bhupandiki bhulebhe. Abhanhu bhenabho, yigelelilwe bhizengele nhungwa ja wiza ijagubhiza kihamo na bhanhu bho bhutogwa na mholele kubhose, bho nduhu gubhasolanya bhalebhe duhu. Inhungwa yiniyo, igubhizukija isolobho ya guidilila iyo idashilaga kihamo na mihayo ya ng’wa Mulungu uyo obhabhumba.

Isaya 40:6-8.

Mhubiri 1:2-3.

Marko 7:18-19.

1Wakorintho 7:31.

KISWAHILI: KIENDACHO TUMBONI HAKIKAI

Chanzo cha Methali hiyo huangalia chakula, ambacho mtu hukila na baada ya hapo chakula hicho hukaa tumboni kwa muda mfupi tu, na kutupwa nje. Kwa maana hiyo, mtu akijivunia kupita kiasi chakula alichokula, au akikataa kula chakula fulani, ambacho kwa macho hakipendezi, huambiwa na wenzake kwamba, ‘kiendacho tumboni hakikai.’

Methali hiyo hulinganishwa kwa watu wawadharauo wenzao ambao ni maskini na hukataa kula chakula chao wakikiona kama chakula kibaya. Wao hujivunia kula vyakula vyao ambavyo ni vya kitajiri.

Zaidi ya hayo, watu hao pia hujivunia vitu ambavyo ni vya muda mfupi tu na huviacha ambavyo ni vya kudumu. Watu hao husahau kwamba kiendacho tumboni hakikai.

Methali hiyo hufudisha watu juu ya kuacha tabia ya kuwadharau watu walio masikini. Huwakataza kujivunia vitu vipitavyo, kama vile vyakula vizuri au mafanikio fulani. Watu hao hutakiwa kujijengea tabia njema ya kushirikiana kwa upendo na watu wote, bila kuwabagua. Tabia hiyo, itawakumbusha watu hao juu ya umuhimu wa kuyazingatia yale yasiyopita, yakiwemo yale yamhusuyo Mungu aliyewaumba.

Isaya 40:6-8.

Mhubiri 1:2-3.

Marko 7:18-19.

1Wakorintho 7:31.

 

fruit1village1

ENGLISH: WHAT GOES INTO THE STOMACH DOES NOT STAY

The above proverb focuses on the food that a person eats, and the fact that it stays in the stomach for just a short time, soon to be expelled. Thus, if a person is too proud of what he/she has eaten, or declines to partake of certain foods which he/she dislikes, the person is told by colleagues, ‘what goes into the stomach does not stay.’

The proverb is compared to people who despise their poor counterparts. For instance, they will turn down a poor person’s food offer because they consider it (the food) bad. They take pride in taking only the kind of food that is associated with opulence.

Moreover, such people adore things that are merely temporary or short-lived, and ignore those that are durable or long lasting. This asserts the gist of the proverb: ‘What goes into the stomach does not stay.’

The proverb is used to discourage people from despising the poor. It cautions against boasting of things that are temporal, such as good food or a certain level of success. People are encouraged to cultivate good habits of sharing with others lovingly and without discrimination. Such pleasant attitude will remind them about the virtue of only focusing on critical issues, including what entails the place of God who created them.

Isaiah 40: 6-8.

Ecclesiastes 1: 2-3.

Mark 7: 18-19.

1 Corinthians 7:31.

224 NYANZA NYANHAFULA MASUMU

Imbuki ya Lusumo lunulo ilolile Nyanza iyoigabokelaga bhuli mbiga ja bhubhi ubho bhugachalagwa moyi na minzi gambula ulu yatulaga. Ubhubhi bhunubho bhuli kihamo na masumu ayo gagingilaga moyi umunyanza yiliyo. Aliyo iyoyi idafulaga, kunguno igamanaga yubokela duhu. Igitaga chinicho bhuli makanza alukunu itali ilinaminzi masoga ayo abhanhu bhalidula gugang’wa. Kunguno yiniyo lulu, abhanhu bhagandya guyulutumila ulusumo lunulo bhoguyomba, ‘Nyanza nyanhafula masumu.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhatogilwe gwita yabhubhi umusi munumu, guti umo nyanza, igabokelelaga mabhubhi ga bhuli mbika ayogagachalagwa moyi na minzi gambula ulu yatulaga, guti umo bhaliyombela abha Pd. Don Syberts MM,  nu Pd. Joseph Healey MM, umujitabho jabho ijigitanagwa, ‘Kueneza Injili kwa Methali,’ Uk. 19.

Kunzila yiniyo ubhubhi ubho mbika jose bhugachalagwa munyanza na gusalambanyiwa moyi mpaka bhoya ugwigela, kunguno ya bhutale bho nyanza yiniyo. Kuyiyo lulu, inyanza idafulaga ugubokela amasumu genayo umugati yayo.

Kuyiniyo lulu, ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalina wikumbwi bho gwita bhuli mbika ya bhubhi umuzi, bhadahayile ugwilemeja. Abhanhu bhenabho bhahayile gupandika bhuli ginhu nulu ijojidulile gubhenhela wikenye ni kaya jabho. Bhadafulaga ugwita iyabhubhi, guti umo idafulilaga inyanza yiniyo ugugabokela amapalala.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka uwikumbwi ubhobhubhi. Yigelelilwe abhanhu bhenabho bhatogwe gwita miito ga wiza ayo gadulile ugujibheja chiza ikaya jabho. Uwikaji bhunubho bhugubhenhela nhungwa jawiza ijojidulile gubhenhela mholele na wiyigwi umuwikaji bhobho ni kaya jabho.

Yeremia 2:13.

Mathayo 23:7-28.

Wagalatia 5:19-21.

Wakolosai 3:1-2.

KISWAHILI: ZIWA HALITOSHEKI NA TAKATAKA NA SUMU

Chanzo cha methali hiyo changalia ziwa ambalo hupokea kila aina ya takataka ambazo ni pamoja na sumu. Takataka hizo hupelekwa kwenye ziwa wakati mvua inaponyesha. Pamoja na uchafu wote huo kuingia kwenye ziwa hilo, lenyewe halitosheki kwa sababu huwa linazidi kupokea tu. Linafanya hivyo kila wakati huku likionekana kuwa safi, mpaka watu huweza hata kunywa maji yake. Kutokana na hali hiyo, watu walianza kuitumia methali hiyo wakisema ‘Ziwa halitosheki na takakata na sumu.’

Methali hiyo hulinganishwa kwa mtu ambaye hupenda sana anasa za dunia, kama ziwa linvyopokea takataka na sumu za kila aina wakati wa kunyesha mvua, kama wasemavyo Pd Don Syberts MM, Pd. Joseph Healey MM, katika kitabu chao kiitwacho ‘Kueneza Injili kwa Methali,’ uk. 19.

Kwa njia hiyo uchafu wa aina mbalimbali hupelekwe ziwani na kusambazwa mpaka ukawa hauonekani kwa sababu ya ukubwa wa ziwa hilo. Kwa hiyo, ziwa hilo huwa halitosheki na sumu zipelekwazo ndani yake na maji ya mvua yatirikayo ndani yake.

Kutokana na hali hiyo, methali hiyo hulinganishwa kwa watu wale wenye tamaa ya kupata kila kitu hapa duniani, kwa sababu hao hawataki kujikana. Watu hao pia hutaka kupata kila kitu hata kama kinaweza kuleta ugonvi kwenye familia zao. Hawatosheki kufanya maovu, kama vile ziwa lisivyotosheka kupokea takataka za sumu zipelekwazo ndani yake na mvua zinaponyesha.

Methali hiyo hufundisha watu juu ya kuacha tamaa za kutenda maovu. Badala yake watu hao wapende kutenda mema yawezayo kuzijenga vizuri familia zao. Maisha hayo yataweza kuwajengea tabia njema iwezayo kuwaletea amani na uelewano katika familia zao maishani mwao.

Yeremia 2:13.

Mathayo 23:7-28.

Wagalatia 5:19-21.

Wakolosai 3:1-2.

Ocean

ENGLISH: THE SEA IS NOT SATISFIED WITH TRASH OR POISON

The basis of that proverb relates to how a large water mass like a lake or sea takes in all manner of trash, including poisonous stuff. This rubbish is transported by the flow of water when it rains. It is distributed until it becomes invisible because of the large size of the lake Now, even with the inflow of all the waste, the lake or sea never gets satiated; it just takes in more and more. Interestingly, the water mass will still appear clean, and people may even take the water therein. It is from this background that people began to use the proverb ‘The Sea is not satisfied with trash or poison.’

The proverb is comparable to a person who adores worldly pleasures, the way the lake embraces refuse and all kinds of poison when it rains. This is as articulated by Fr. Donald Sybertz MM and Fr. Joseph Healey in their book ‘Spreading the Gospel in Proverbs,’ p. 19.

Furthermore, the proverb is compared to people who desire to have everything in the world, because they cannot control their greed. Because of their selfishness, they do not care if their bad behavior breeds family strife. They are not satisfied in evildoing, just as a lake is not satisfied in receiving the toxic waste that is fed into it by the floods.

Such proverb teaches people to turn away from being desirous of evil things. Instead, they should aim to do what is pleasant for their families. Positive habits are sure to bring peace and harmony in people’s lives and their families.

Jeremiah 2:13.

Matthew 23: 7-28.

Galatians 5: 19-21.

Colossians 3: 1-2.

223. ‘NAPYA’ ‘FWAGA’ NAFWE B’USIGA’ ‘MILAGA’ NAMILE NAPYE’ ‘NAHYA’ SWAGA’ NASWE B’USIGA’ ‘MILAGA’ NAMILE NAHYE’

Imbuki ya Lusumo lunulo ilolile bhukoyakoyi bho munhu uyo agang’wa nhomba nsebhu ahikanza lya nzala. Ilikanza linilo nimi umo agaibhunda mhomba yiniyo iyo yalinsebhu, wisanga alihanzila maka ya gumila apye nulu guswa bhusiga.

Kunguno ilikanza linilo lyalilyanzala ni shigu jinijo ubhusiga bholi bhugehu noyi. Unimi ng’wunuyo agogoha uyiswa imhomba yiniyo iyo yali ya bhusiga. Hangi agogoha uguimila giki agupya. Nose aganoga uimila upya ililangu lyakwe, kitumo bhagandikila abha Pd. Donald Syberts  MM., na Pd. Joseph Healey, MM., umujibho jabho ijo jigitanagwa, ‘Kueneza Injili kwa Methali,’ uk. 9.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agitaga miito gabhubhi, nulu amito ayo galemejiwa, guti gushiya na mkima o ng’wa munhu, na mito gangi ayo gikolile na linilo. Umunhu ng’wunuyo agadumaga ugwiyangula agaleke amiito genayo, nose agagiita na guding’wa.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka gwita mito gabhubhi umuchalo, kunguno amito genayo gali maluho ukubhoyi. Yigelelilwe abhanhu bhenabho bhiyangule gulondela njila imo, iya bhutungilija umuchalo, kugiki bhajibheje chiza, ikaya jabho, nu wikaji bhobho.

Methali 6:27 – 29.

Mathayo 5:27 – 28.

Waroma 7:15, 24.

KISWAHILI: ‘NAUNGUA’ ‘TEMA’ ‘NITEME MTAMA’ ‘MEZA’ ‘NIMEZA NIUNGUE’

Chanzo cha Methali hiyo huangalia mahangaiko ya mtu aliyemeza uji wa moto wakati ya njaa. Wakati huo mkulima mmoja alipokunywa uji huo wa moto alijikuta yuko njia panda kati ya kumeza na kutema. Kwa sababu ya kipindi hicho kuwa cha njaa, siku hizo mtama ulikuwa haba sana. Mkulima huyo aliogopa kuutema ule uji wa mtama. Pia aliogopa kuungua akiumeza. Mwishowe akaumeza na kuungua koo lake, wasema, Pd. Donald Syberts  MM., na Pd. Joseph Healey, MM., kwenye kitabu chao kiitwacho, ‘Kueneza Injili kwa Methali, uk. 9.

Methali hiyo hulinganishwa kwa mtu atendaye maovu au matendo yaliyokatazwa kama vile kuzini na mke wa mtu, na matendo mengine yafananayo na hilo. Mtu huyo hushindwa kuamua kuacha kitendo hicho, mwishowe huamua kukitenda na kukamatwa.

Methali hiyo hufundisha watu juu ya kuacha kutenda matendo maovu katika jamii, kwa sababu matendo hayo ni maumivu kwao. Yafaa watu hao waamue kufuata njia moja ya kutenda mema katika jamii, kwa ajili ya kujiletea maendeleo katika maisha yao na familia zao.

Methali 6:27 – 29.

Mathayo 5:27 – 28.

Waroma 7:15, 24.

after-millet

drunk1

ENGLISH: ‘I AM BURNING UP’ ‘SPIT OUT’ ‘SHALL I SPIT OUT MILLET?’ ‘SWALLOW’ ‘SO I BURN?’

The overhead proverb looks at the dilemma of a person who swallowed hot millet porridge during a famine. There were two difficult choices for the victim to make: Either to swallow the meal and get scalded or to spit it out and starve. And because of the famine, millet was very scarce. Thus, the victim found it difficult to spit the porridge. But he was also afraid of burning, if he swallowed it. Eventually, he bruised and burned his throat, say, Fr. Donald Syberstz, MM., and Fr. Joseph Healey, MM., in their book, ‘Spreading the Gospel in Proverbs.’ p.9.

Such proverb is compared to a person who commits acts of immorality such as adultery. The fellow finds it hard to make a decisive choice, so he/she ends up committing the vice and getting punished for it.

The proverb teaches people to avoid doing evil things in society, because such things attract dire consequences. They cause pain. It is advisable, therefore, that people follow the righteous route, to ensure better lives and better families.

Proverbs 6:27 – 29.

Matthew 5:27 – 28.

Romans 7:15, 24.