proverbs

194. BHUKULU KU NTWE

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile munhu ntale uyo adulile gub’iza namhala, nulu ngikulu. Umunhu ng’wunuyo alinanzwi ukuntwe gokwe, ijo jigolechaga igiki alintale. Kunguyo yiniyo, abhanhu bhagolecha ikujo kuli wei, bho gumilinga kuja gujulenganija mihayo umunzengo gokwe.

Aho oshiga hoi, agolecha mito ga nyanigini, mpaga abhanhu bhumkumya, na guyomba giki, ‘bhukulu ku ntwe.’ Hukwene huguhaya giki, umunhu ng’wunuyo alintale kuntwe duhu, gashinaga atali nigini umumito gakwe.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alintale ubho gunola, aliyo amito gakwe gali ganyanigini. Umunhu ng’wunuyo alinhamhala, nulu ngikulu ubhogunola ukuntwe gokwe, kunguno alinanzwi. Aliyo lulu, amito gakwe, galiganyanigini. Gashinaga lulu, umunhu ng’wunuyo, adadulile ugubhatongela abhananzengo, umugwiita iya nghana. Ali bhukulu ku ntwe, kunguno alintale ku ntwe duhu.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na nhungwa ja kajile kawiza ako kadulile gubhalanga abhanhu bhamunzengo, mihayo ya gwikala chiza. Akajile kenako kagabhambilijaga abhanhu ugwikala bho mholele, na b’ichabho, umunzengo gunuyo. Yigelelilwe abhanhu bhab’ize na mito ga gubhalanga abhamunzengo gujibheja chiza ikaya jabho. Akajile kenako, kagabhambilijaga abhanhu ugujenhela maendeleo ikaya jabho.

Waefeso 4:18-19.

1 Kor 13:11.

Waefeso 3:16.

KISWAHILI: UKUBWA KICHWANI

Chanzo cha methali hiyo chaangalia mtu mkubwa kwa maana ya mzee. Mtu huyo ana mvi kichwani mwake zioneshazo kuwa yeye ameishi siku nyingi, pia ni mtu asitahiriye heshima fulani. Kwa sababu hiyo, watu walionesha heshima yao kwake kwa kumwalika kwenda kutatua tatizo fulani kijijini mwao.

Alipofika pale, alionesha matendo ya kitoto, mpaka watu wakamshagaa na kusema, kumbe ni ‘ukubwa kichwani’ kwa mtu huyo. Ndiyo kusema kwamba, mtu huyo ni mkubwa kichwani tu, hajakomaa, kwa sababu bado ana matendo ya kitoto.

Methali hiyo, hulinganishwa kwa mtu ambaye ni mkubwa kwa kumwangalia, lakini matendo yake ni ya kitoto. Mtu huyo ni mzee kwa kumwangalia kichwani mwake, kwa vile ana mvi.

Lakini kumbe, matendo yake ni ya kitoto. Mtu huyo hawezi kuwaongoza watu katika kutendo yale yaliyo ya kweli kijijini mwake, kwa sababu yeye ni mkubwa kichwani tu, kimatendo hajakomaa bado.

Methali hiyo hufundisha watu juu ya kuwa na tabia zenye mwenendo mzuri, uwezao kuwafundisha watu namna ya kuishi kwa amani na wenzao, kijijini mwao. Hivyo basi, yafaa watu wawe na matendo yawafundishayo watu namna ya kuzijenga vizuri familia zao. Matendo hayo, yatawasaidia watu hao kuziletea maendeleo familia zao.

Waefeso 4:18-19.

1 Kor 13:11.

Waefeso 3:16.

man-head

ENGLISH: MATURITY IN THE HEAD

That proverb relates to the wisdom associated with old people. Usually, an old person sported white hair on the head, signifying that he/she had lived for long, and that he/she was a person of honour. It was for that reason that people showed respect for such a person, often inviting him/her to help them solve certain problems in the village. portrait-man

Unfortunately, once at the invited place, the person would act childishly, making people feel ashamed and say, so it is just “the great size of the head”. That would mean that the person merely owned a big head, but he/she was not mature, as depicted through the childish behavior.

The above proverb is likened to someone whose physical appearance is that of a grown up, but whose character is that of a child. It is easy to tell from the presence of gray hair on his/her head that the person is a grown up. However, his/her actions betray the age – he/she behaves like a small kid. Such a person cannot be entrusted with the responsibility of providing sound leadership in his/her village because he merely owns a big head but lacks mental maturity.

The proverb teaches about decorum, a quality that guarantees harmony among the people in their families and in society. It is important for people to engage in activities that encourage development and prosperity, because this helps make better families.

Ephesians 4: 18-19.

1 Cor. 13:11.

Ephesians 3:16.

193. NKUMBI O LWINZI ADALUNG’WAGA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya kahayile kenako ilolile lwinzi na nkumbi olo. Unkumbi o lwinzi ng’wunuyo agakoyakoyaga ugulukumba mpaka ulumala. Ulu ulumara ugulukumba ulwinzi lunulo abhanhu bhaguiza b’adaha aminzi hoi, b’ang’wa. Hunagwene bhagahayaga giki ‘nkumbi o lwinzi, adalung’waga.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agab’ejaga ginhu jawiza, aliyo okija uwei ugujitumamila, jatumamilwa na bhanhu b’angi duhu. Umunhu ng’wunuyo agab’ab’egejaga bhanhu bhangi, abho bhagizaga bhapandika solobho umub’utumami bhokwe.

Akahayile kenako kalanga bhanhu higulya ya gwifunya gubhambilija ab’ichab’o umuwikaji bhobho. Yigelelilwe gub’alonja chiza abhanhu, nulu abhichab’o, kukila ugwilonja bhoi b’inikili duhu. Uwifunya bhenubho bhugudula gub’ambilija abhanhu bhenabho umugujib’eja chiza ikaya jabho pye ni Jumuiya jabho.

Yohana 4:12

Kumbukumbu la Torati 34:4-5.

KISWAHILI: MCHIMBAJI WA KISIMA HAKINYWI

Chanzo cha msemo huo chaangalia mchimbaji wa kisima na kisima chanyewe. Mchimbaji wa kisima huyo huhangaika katika kukichimba kisima hicho mpaka anakimaliza. Akimaliza kukichimba kisima hicho, watu huja kuteka maji na kung’wa. Ndiyo maana watu husema, ‘mchimbaji wa kisima, hakinywi.’

Msemo huo hulinganishwa kwa mtu ambaye hutengeneza kitu kizuri, lakini anaacha kukitumia, badala yake kinatumiwa na watu wengine tu. Mtu uyo huwatengezea wengine ambao huja kupata faida itokanayo na utumishi wake. Ndiyo maana watu kusema, ‘mchimbaji wa kisima hakinywi.’

Msemo huo hufundisha watu juu ya kujitoa kuwasaidia wenzao maishani mwao. Yafaa kuwajali vizuri watu, au wenzao, kuliko kujijali wao wenyewe tu. Kujitoa huko, huweza kuwasaidia watu katika kuzijenga na kuziendeleza vizuri familia, na jumuiya zao.

Yohana 4:12

Kumbukumbu la Torati 34:4-5.

vintage-

ENGLISH: A WELL-DIGGER DOES NOT DRINK ITS WATER

The above proverb is about the well digger and the well. The digger goes through a lot of trouble in the process of digging before he/she completes the job. After the task is accomplished, it is other people who will come to fetch the water from the well to drink. That is the reason why people would say, ‘a well digger does not drink its water.’ well

The saying is comparable to a situation whereby someone may create a good thing but end up not using it. Instead, it may be used to benefit other people. Thus the saying, ‘a well digger does not drink its water.’

That saying teaches people about commitment to help others in life through sacrifice and selflessness. It is a virtue to be mindful of other people’s welfare, rather than simply caring for self. The sense of commitment and service to society helps people to build and improve families and their communities.

John 4:12

Deuteronomy 34: 4-5.

192. BHALILAGULA BHASATU

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile bhalaguji na bhalagulwa. Abhalaguji bhagikomeja ugubhadilila abhasatu bhogubhapima na gub’inha bhugota ubho gudula guipija isada iyo b’aibhonaga. Ulubhab’apija abhasatu bhenabho, bhagayegaga umumyoyo yabho. Abhasatu nabho bhagayegaga ulubhapijiwa.

Ulusumo lunulo lugalenganijiyagwa na bhazugi bha jiliwa abho b’alibhazugila abhanhu abho bhatub’ile. Ugubhazugila abhanhu bhenabho abho bhatub’ile, nugubhalagula bhogubhabhegeja ijiliwa ijo jikolile na bhugota.

Inhubha igalenganijiagwa na sada. Gashinaga lulu, ulu bhanhu bhutubha, bhagabhizaga guti bhasati. Aliyo ulu bhulya b’iguta abhanhu bhenabho ilisawa na giki bhapila isada yabho ya nhubha yiniyo.

Gashinaga lulu, ugulagula bhasadu ili sawa na gulya jiliwa ijaguipija isada yiniyo iya nhubha. Abho bhalilagula bhasatu bhali bhanhu abho bhalilya jiliwa ja gubhapija isada yao ya nhubha, bho gulya mpaga b’iguta.

Ululumo lunulo lolanga bhanhu higulya ya gub’iza na wizang’holo bho gub’inha jiliwa abho abhatub’ile kugiki bhadule guipija isada yao ya nhubha yiniyo bho gulya jiliwa mpaga b’iguta. Uwizang’holo bhunubho, b’ugubhambilija abhanhu umugub’alagula abho bhalina na sada ya nhubho, bho gub’inha ijiliwa ija gulya mpaga b’iguta.

Mathayo 15:34-38.

KISWAHILI: WANATIBU WAGONJWA

Chanzo cha methali hiyo, chaangalia wauguzi na wale wanaoguzwa. Wauguzi hufanya jitihada za kuwajali wagonjwa wao kwa kuwapima na kuwapatia dawa za kuweza kuyatibu magonjwa waliyoyagundua. Wakiwaponyesha wagonjwa wao, wauguzi hao hufurahi mioyoni mwao. Hali kadhalika na wale wagonjwa hufurahi wanapopona magonjwa yao.

Methali hiyo hulinganishwa kwa wapishi wa chakula ambao huwapikia watu walio na njaa. Kuwapikia chakula watu hao wenye njaa na kuwatibu kwa kuwatengenezea chakula, hufanana na kuwapa dawa ya kuwaponya magonjwa yao.

Njaa hulinganishwa na ugonjwa. Kumbe basi, kama watu wakijisikia njaa huwa kama wagonjwa. Lakini wakila na kutosheka watu hao hufananishwa na wagonjwa waliopona ujonjwa wao wa kujisikia njaa.

Kumbe basi, kuwatibu ugonjwa huo ni sawa na kula chakula kiwezacho kuuponyesha ugonjwa wa njaa hiyo kwa kutosheka. Wale wanaotibu wagonjwa ni watu wanaokula chakula cha kuwawezesha kutosheka, yaani, kuwaponyesha ugonjwa wao wa kujisikia njaa.

Methali hiyo, hufundisha watu juu ya kuwa na ukarimu wa kuwapatia chakula watu wenye njaa ili waweze kupona ugonjwa wao wa kujisikia njaa, kwa kula mpaka kutosheka. Ukarimu huo, huwasaidia watu katika kuwatibu wale walio na ugonjwa huo wa njaa kwa kuwapatia chakula cha kula mpaka kutosheka.

Mathayo 15:34-38.

man-eating

ENGLISH: THEY ARE TREATING PATIENTS

The above proverb is about those who nurse the sick. Nurses do a lot in providing care for their patients. For instance, they check on them and give them medicine to treat the various ailments as diagnosed. When the nurses heal their patients, they, just like their patients, become happy.

Such proverb is likened to those who cook and feed hungry people. Cooking and feeding the hungry is like providing a cure for their diseases. Hunger is equated to an ailment, meaning that when people are hungry they are sick. So, when the hungry eat and become satisfied, they are likened to sick people who have recovered from their illnesses.

In fact, treating sickness is like eating a diet that can heal the disease of hunger. Treating patients is akin to giving them food to make them happy, that is, to heal their hunger.

The proverb teaches people to be generous in giving food to the hungry so that they can recover from their hunger by eating to satisfaction. Such hospitality enables people to treat those who suffer from hunger by feeding them until they get satisfied.

Matthew 15: 34-38.

191. NGUZU MULUHUNGO

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya kahayile kenako ilolile luhungo. Uluhungo jili jiseme ijagutumamila milimo bho gusungulila jiliwa ijo jigokalaga moi, aliyo jiligigehu duhu. Ludadulile ugub’ucha jiliwa jingi, kunguno jilijisema jidoo.

Gashinaga lulu, umunhu uyo agatumamaga opandika jiliwa jikomile gokala muluhungo duhu, agitanagwa, ‘nguzu muluhungo. Humo kagandija utumilwa na bhanhu akahayile kenako.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alingokolo, umuigutumama imilimo iyanguzu. Agatumamaga milimo mibupu duhu. Kunguno yiniyo, umunhu ng’wunuyo agalimaga ngunda ndoo, na opandika jiliwa jigehu, guti jikomile gokala mulihungo duhu. Umunhu ng’wunuyo agitanagwa ‘nguzu muluhungo’ na bhanhu abho bhandeb’ile igiki alingokolo ugutumama imilimo yakwe.

Akahayile kenako kalanga bhanhu higulya ya kuleka nhungwa ja bhugokolo bho gutumama milimo. Kabhalanga abhanhu bhenabho kub’iza bhakamu umuguitumama imilimo yabho bho nguzu, kugiki, bhadule gupandika jiliwa ja gujilisha chiza ikaya jabho.

Amos 9:9.

KISWAHILI: NGUVU KWENYE UNGO

Chanzo cha msemo huo chaangalia ungo. Ungo ni chombo cha kufanyia kazi kwa kupepetea chakula ambacho chatosha kujaa humo tu. Lakini chakula hicho ni kidogo, kwa sababu ungo hauwezi kubeba chakula kingi. Chombo hicho hakiwezi kuchukua chakula kingi kwa sababu ya udogo wake.

Kumbe basi, mtu huyo hufanya kazi na kupata chakula kinachotosha kujaa kwenye ungo tu, huitwa, ‘nguvu kwenye ungo.’ Huo ndio mwanzo wa msemo huo kutumiwa na watu.

Msemo huo hulinganishwa kwa mtu ambaye ni mvivu au mzembe katika kufanya kazi kwa kutumia nguvu zake. Mtu huyo hufanya kazi nyepezi na kupata chakula kiasi kidogo sana, kama kile kiwezacho kujaa kwenye ungo tu.

Kwa sababu hiyo, watu humwita, ‘nguvu kwenye ungo,’ kutokana na yeye kulima shamba dogo, na kupata chakula kiasi kidogo. Hali hiyo husababishwa na uvivu wake wa kufanya kazi ngumu.

Msemo huo hufundisha watu juu ya kuachana na tabia za uvivu katika kufanya kazi kwa nguvu. Huwafundisha watu hao kuwa na bidii ya kufanya kazi kwa ajili ya kujipatia chakula kingi kiasi cha kutosha kuwalisha vizuri watu wao na familia zao.

Amos 9:9.

massai

ENGLISH: POWER OF THE SIEVE

The basis of that saying is the sieve, a device that is used to separate food substances by letting through the holes only the stuff that can pass through them. And because a sieve is small in size too, it cannot bear a lot of food.

The saying therefore relates to a person who works to get food that can only fill a sieve. Ideally, such a person is lazy since he/she concentrates only on simple tasks and in turn produces very little food, just like what can only fill in a sieve.

For that reason, people call such a fellow, ‘Power of the sieve’ because he/she cultivates a very small portion of the farm due to his/her laziness. He/she then ends up getting little food.

Such saying is used to discourage people from lazy habits in their duties and responsibilities. It instills in them the spirit of hard work to enable them secure enough food for them and for their families.

Amos 9: 9.

190. MUNHU UYO ADINA NG’HOLO

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo inolile munhu uyo agapelenaga wangu umung’holo yakwe. Umunhu ng’wunuyo ulu ukenyiwe nulu hadoo agab’izaga ng’wangu ugupelana. Adadulile ugwiyumilija, kunguno ing’holo yakwe idinshikanu. Hunagwene, abhanhu bhagang’witana umunhu ng’wunuyo giki, ‘munhu uyo adina ng’holo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adinabho uwiyumilija ubho wikala na bhiye bho mholele na bhuyegi. Umunhu ng’wunuyo agikalaga adakile umung’holo yakwe, kunguno ya kubhapelelanila abhiye abho bhankenyaga, nulu hadoo duhu.

Umunhu ng’wunuyo adib’aga wangu ulukenyiwa na bhiye, kunguno ya ng’holo yakwe yiniyo gub’iza idinabho ubhukomezu ubho gubhalekega abho bhankenyaga. Umunhu ng’wunuyo atogilwe gwikala bhung’wene aha ng’wakwe, kunguno adinayo ing’holo ya gwikala bho mholele na bhiye.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wiyumilija, ubho gudula gwikala na bhanhu bho mholele na bhuyeji. Uwiyumilija bhunubho bhugubhab’egeja bhutogwa ubho gubhalekeja abhobhab’akenyaga, umumyoyo yabho. Umugwita chiniko, bhagudula gwikala na bhanhu bho mholele ya gudula gujibheja chiza ikaya jabho.

Ayubu 2:9-10.

KISWAHILI: MTU ASIYE NA ROHO

Chanzo cha methali hiyo chaangalia mtu ambaye hukasirika upesi moyoni mwake akikosewa. Mtu huyo ni mwepezi sana wa hukasirika akikosewa hata kidogo tu na wenzake. Huwa hawezi kuvumilia kwa sababu ya roho yake kukosa ukomavu, wa kuishi kwa kupatana vizuri na wenzake. Ndiyo maana watu humwita mtu hiyo, kwamba ni ‘mtu asiye na roho.’

Methali hiyo hulinganishwa kwa mtu asiyekuwa na uvumilivu wa kumwezesha kuishi kwa furaha na amani na wenzake. Mtu huyo huwa amekasirika moyoni mwake kwa sababu ya kuwakasirikia wenzake waliomkosea, hata kama amekosewa kwa kiwango kidogo kiasi gani.

Mtu huyo akikosewa na wenzake, huwa hasahau upesi kwa sababu ya roho yake hiyo kukosa ukomavu wa kuwasamehe wenzake waliomkosea moyoni mwake. Mtu huyo hupenda kuishi peke yake nyumbani kwake, kwa sababu ya kukosa roho ya kuishi kwa amani na wenzake.

Methali hiyo hufundisha watu juu ya kuwa na uvumilivu wa kuwawezesha kuishi na watu kwa furaha na amani. Uvumilivu huo huwajengea watu hao upendo mioyoni mwao wa kuwawezesha kuwasamehe wenzao waliowakosea. Kwa kufanya hivyo, wataweza kuishi na watu kwa amani iwezayo kuziendeleza vizuri familia zao.

Ayubu 2:9-10.

ENGLISH: ONE WITHOUT A SOUL

The above proverb talks about people who get annoyed quickly whenever they are offended. They are intolerant and they get infuriated easily by their peers. A person who possesses such a character is usually referred to as “one without a soul.”

The proverb is comparable to a person who lacks enough patience to enable him/her live happily with other people. When such a person is upset by others, even if just a little bit, he normally gets filled with so much resentment against them.

When the person is offended by his/her colleagues, he/she does not quickly forget it because of his/her weak soul that lacks the spirit of forgiveness. A person of that nature prefers to live in solitude because he/she is deficient of the spirit of peace to live with other people.

Such proverb teaches people about the importance of having patience because it enables them to relate happily and peacefully with others. The spirit of patience builds in people’s hearts the ability to forgive their trespassers, which results in peaceful co-existence among them as well as in the improvement of their families.

Job 2: 9-10.