Imbuki ya lusumo lunulo, yilolile ligusha lya gutula Nhega. INhega yiniyo, igatulagwa yaja gwigulya guti boli. Ulu yutulwa chiniko, idulile guntula oseose ulu ishokile aha hasi. Uyo ilantule inhega yiniyo, adizusaya, kunguno adakililwe gwiyumilija duhu nulu agatulanijiwa na ng’wiye. Hunagwene abhanhu bhagayombaga giki, ‘aha nhega bhadasayaga.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agiyumilija ulu opandikaga makoye, umubhutumami bhokwe. Umunhu ng’wunuyo, agaidililaga na witegeleja bhutale imilimo yakwe, kunguno iyiniyo, hiyo igang’winhaga sabho ja gudula gung’wambilija uguilanghana chiza, ikaya yakwe.

Umunhu ng’wunuyo, agikolaga nabho bhaligusha na nhega, kunguno nuweyi agalabhukagaga ulu aliitumama imilimo yakwe, wiyumilija chiza mpaka oyimala. Hunagwene abhanhu bhagang’wilaga uweyi giki, ‘aha nhega bhadasayaga.’

Ulusumo lunulo, lolanga bhanhu higulya ya kubhiza bhiyumilija umubhutumami bho milimo yabho, kugiki bhadule kupandika matwajo mingi umubhumami bhobho bhunubho, umuwikaji bhobho.

1Wakorintho 10:13.

1Wathesalonike 1:6.

2Timotheo 4:4-8.

KISWAHILI: KWENYE MCHEZO WA TIARA HAWAKASIRIKI.

Chanzo cha methali hiyo, chaangalia mchezo wa tiara. Tiara hiyo, hupigwa na kwenda juu kama mpila. Ikipigwa hivyo, yaweza kumpiga yeyote, inaporudi chini. Yule itakayempiga asikasirike, kwa sababu ya yeye kutakiwa kuvumilia tu, kama sheria ya mchezo huo inavyodai. Ndiyo maana watu husema kwamba, ‘kwenye mchezo wa tiara hawakasiriki.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye huvumilia anapopata matatizo katika utekelezaji wa majukumu yake. Mtu huyo, huzijali kwa kuzitekeleza vizuri kazi zake, kwa sababu hizo, ndizo zinazompatia mali za kumwezesha kuiendesha vizuri familia yake.

Mtu huyo, hufanana na wale wachezao tiara, kwa sababu naye huvumilia anapoumia wakati wa utekelezaji wa majukumu yake. Yeye huyatekeleza majukumu hayo kwa uvumilivu mkubwa, hadi mwisho. Ndiyo maana watu humwambia kwamba, ‘kwenye mchezo wa tiara hawakasiriki.’

Methali hiyo, hufundisha watu juu ya kuwa na uvumilivu katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, katika kazi zao hizo, maishani mwao.

1Wakorintho 10:13.

1Wathesalonike 1:6.

2Timotheo 4:4-8.

 

ENGLISH: IN NHEGA’S GAME PLAYERS DO NOT GET ANGRY

The source of this saying is the nhega game. In the game, when the nhega is struck it goes up like a ball and when it falls down it can hit anyone around. The rules of this game say that anyone hit by the nhega is not supposed to become angry. This is why people are being forewarned that if one wants to play this game he/she is supposed to abide by the game rules by not becoming angry when hit by the nhega.

The saying can be compared to a person who perseveres when he/she experiences difficulties in performing his/her duties. This person cares for himself/herself and he/she does his/her works well. He/she does so because he/she knows that it is this job that makes his/her family survive. Therefore, he/she has to tolerate whatever condition he/she faces in the work place. Patience is what makes him/her live well in the society.

This saying teaches people to be patient in carrying out their responsibilities. In so doing, they can achieve more in life.

1 Corinthians 10:13. 1Thessalonians 1: 6. 2Timothy 4: 4-8

Imbuki ya lusumo lunulo yingilile kubhulekeji bho mahoya ga bhitogwa. Abho bhitogilwe bhadamalaga imihayo iyagwilomela, kunguno bhuli ng’wene agikalaga na ng’humbu nhale ya gwikala bhalilomela nu nwani ng’wiye. Nose bhagilekaga ukunu bhali na ng’humbu yiniyo ya gumana bhalihoya kihamo. Hunagwene abhanhu bhenabho bhagayombaga giki, ‘gasonga nago dileke na namba/ng’humbu.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhali na witogwa bho gwikala kihamo umubhutumami bho milimo yabho. Abhanhu bhenabho bhagahoyaga mihayo ya gwitogisha chiza, umukikalile ka bhutumami bhobho.

Abhoyi bhikolile na bhanhu abho bhali na bhunwani bho gutogwa gwilomela kihamo, kunguno nabho bhagilomelaga mihayo ya gwitogisha chiza umubhutumami bhobho.

Uwikaji bho bhanhu bhenabho bhugalangaga bhichabho gwikala na witogwa bhunubho, ubho gwiyambilija gutumama milimo yabho chiza. Hunagwene abhanhu bhenabho bhagayomgaba giki, ‘gasonga nago dileke na namba/ng’humbu.’

Ulusumo lunulo lolanga bhanhu gwikala na witogwa bho gutumama milimo yabho bho gwiyambilija chiza, kugiki bhadule gujibheja chiza ikaya jabho.

(2 Wafalme 2:11; Luka 21:13-23).

KISWAHILI: NI SILAHA PIA TUKIACHANA TUKIWA NA SHAUKU.

Chanzo cha methali hii chatokea katika hali ya kukatisha maongezi ya wapendanao. Wapendanao hao huwa hawaishi hamu ama shauku ya kutaka kuendelea kuongea, kwa sababu ya kila mmoja wao kutaka kuendelea kuongea na rafiki yake huyo. Mwishowe, watu hao huamua kuachana huku wakiwa bado wana hamu ya kuendelea kuongea wakiwa pamoja hivyo. Ndiyo maana watu hao husema kwamba, ‘ni silaha pia tukiachana tukiwa na shauku [ya kuendelea na maongezi].’

Methali hiyo hulinganishwa kwa watu wale wanaopendana, katika maisha ya utekelezaji  wa majukumu yao. Watu hao huendelea kuongea maneno ya kufurahishana katika utendaji wa kazi zao.

Wao hufanana na marafiki wapendao kuongea pamoja, kwa sababu nao huongea maneno ya kufurahishana vizuri, katika utekelezaji wa majukumu yao, maishani mwao.

Maisha ya watu hao huwafundisha wenzao kuishi kwa upendo huo wa kusaidiana katika utekelezaji wa kazi zao. Ndiyo maana watu hao husema kwamba, ‘ni silaha tukiachana tukiwa na shauku [ya kuendelea na maongezi].’

Methali hiyo, hufundisha watu kuwa na upendo wa kuyatekeleza majukumu yao kwa kusaidiana vizuri katika maisha yao, ili waweze kuziendeleza vizuri familia zao.

(2 Wafalme 2:11; Luka 21:13-23).

 

ENGLISH: IT IS A WEAPON TO PART WAYS WHILE STILL WITH DESIRE [TO CONTINUE THE CONVERSATION TO THE END].

The basis of this proverb is a need for two bosom friends to end a talk. Close friends would always not want finish speaking, because of each other’s desire to continued being close to a friend and keep talking to the him or her. In the end, when it is inevitable to do so, they decide to end the conversation while still with the desire to continue talking together to the end of the talk. That’s why those people say, ‘It is a weapon to part ways while still with desire to continue the conversation to the end.’

This proverb is used comparatively to refer to those people who love one another who work together in their life of carrying out their responsibilities. In performing their duties, such people always speak cheerful words.

They are like friends who like to talk together, because they speak cheerfully in the execution of their responsibilities, in their lives.

The lives of those people teach others how to live loving and helping each other. That’s why those people say, ‘It is a weapon to part ways while still with desire continue the conversation to the end.’

The proverb teaches people to appreciate carrying out their responsibilities by helping each other the result of which is to better in their lives and build strong families.

(2 Kings 2:11; Luke 21: 13-23).

Imbuki ya lusumo lunulo ilolile izumo. Ilizumo lyinilo, bhuli bhubhi ubho bhugampandika umunhu uyo wita mihayo ibhengwe kuli myaji okwe, nulu kuli ntale ungi uyo adimilile wasa bho myaji okwe.

Uyo ozung’wa ng’wunuyo agitaga mihayo ya bhubhi iyo abhagalekejaga na bhanhu bhakwe, kunguno ya gwilanga nhungwa jabhubhi gubhitila kuli weyi. Hunagwene abhanhu bhagayombaga giki, ‘izumo ligalandaga’.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo ozung’wa na ntale okwe, kunguno y’ibhengwe ilo ong’witila. Umunhu ng’wunuyo agikalaga na miganiko mabhi, kunguno ya kulema kulomba bhulekejiwa bho bhuhubhi bhokwe ukuli ntale okwe ng’wunuyo.

Uweyi opandika izumo ilo ligalandaga guti lya ng’wa Adamu nu Eva, abho bhagang’hubhila UMulungu ubhazuma. Ilizumo lyinilo ligabhashigilaga abhanhu, kunguno ya bhuhubhi bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘izumo ligalandaga.’

Ulusumo lunulo, lolanga bhanhu guleka gubhitila ibhengwe abhatale bhabho umukikalile kabho, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichabho, na gugwasha matwajo mingi umuwikaji bhobho.

(Mwanzo 3:13-17; Warumi 3:23; 2Petro 2:14).

KISWAHILI: LAANA HUTAMBAA.

Chanzo cha methali hii chaangalia kuenea kwa laana. Laana hiyo ni ubaya unaompata mtu mwenye maneno au matendo ya dharau kwa mzazi wake, au mtu mwingine ambaye hushika nafasi ya mzazi wake.

Mtu huyo aliyelaniwa hutenda maovu ambayo huwaambukiza pia wenzake tabia hiyo, kwa sababu ya kuyaiga matendo hayo maovu katika maisha yake mtu huyo. Ndiyo maana watu husema kwamba, ‘laana hutambaa.’

Methali hii hulinganishwa kwa mtu yule aliyelaniwa na mkubwa wake kwa sababu ya dharau aliyomfanyia. Mtu huyo huwa na mawazo mengi kwa sababu ya kukataa kwake kuomba msamaha kwa mkubwa wake huyo.

Yeye alipata laana inayoenea kwa wengine kama ile ya Adamu na Eva, waliyoipata baada ya kumkosea Mungu. Laana hiyo huwafikia watu wengine kwa sababu ya ubaya wao wa kukosa utii kwa Mungu. Ndiyo maana watu husema kwamba, ‘laana hutambaa.’

Methali hii hufundisha watu kuacha kuwadharau wakubwa wao katika maisha yao; badala yake, wawaheshimu kwa kuwaombea, ili waweze kupata baraka za kupata mafanikio mengi maishani mwao.

(Mwanzo 3:13-17; Warumi 3:23; 2Petro 2:14).

 

ENGLISH: A CURSE CREEPS.

The origin of this proverb is the spread of a curse. A curse is a misfortune that results from a person’s derogatory actions toward his or her parent or any other person who occupies his or her parent’s place.

The victim commits evil deeds that some other people imitate and suffer the consequences. That is why people say, ‘A curse creeps.’

The proverb is used comparatively as a reminder to those people who despise their superiors that because of the contempt and refusal to apologize, they are prone to suffering from prolonged stress.

That being the case, such people may be said to under a curse that spreads or creeps to others, like that of Adam and Eve, which they received after they sinned against God. This curse creeps to other people because of their disobedience to God. That is why people say, ‘ A curse creeps.’

This proverb teaches people to refrain from despising their superiors in their lives; instead, they should honour them through intercession, so that they can receive the blessings of achieving great and successful lives.

(Genesis 3: 13-17; Romans 3:23; 2 Peter 2:14).

Imbuki ya lusumo lunulo, ilolile izumo. Ilizumo linilo, bhuli bhubhi ubho bhugampandika umunhu uyo wita mihayo ibhengwe kuli myaji okwe, nulu kuli ntale ungi uyo adimilile wasa bho myaji okwe.

Uyo ozung’wa ng’wunuyo, agitaga mihayo ya bhubhi, iyo abhagalekeja na bhanhu bhakwe, kunguno ya gwilanga nhungwa jabhubhi gubhitila kuli weyi. Hunagwene abhanhu, bhagayombaga giki, ‘izumo ligalandaga.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ozung’wa na ntale okwe, kunguno ibhengwe ilo ong’witila. Umunhu ng’wunuyo, agigalaga na miganiko mabhi, kunguno ya kulema kulomba bhulekejiwa bho bhuhubhi bhokwe, ukuli ntale okwe ng’wunuyo.

Uweyi opandika izumo ilo ligalandaga guti lya Adamu nu Eva, abho bhagamhubhila UMulungu, ubhazuma. Ilizumo linilo ligabhashigilaga abhanhu, kunguno ya bhuhubhi bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘izumo ligalandaga.’

Ulusumo lunulo, lolanga bhanhu higulya ya guleka gubhitila ibhengwe abhatale bhabho, umukikalile kabho, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichobho, na gugwasha matwajo mingi, umuwikaji bhobho.

Mwanzo 3:13-17.

Warumi 3:23.

2Petro 2:14.

KISWAHILI: LAANA HUENEA.

Chanzo cha methali hiyo, chaangalia kuenea kwa laana. Laana hiyo, ni ubaya unaompata mtu mwenye maneno au matendo ya dharau kwa mzazi wake, au mtu mwingine ambaye hushika nafasi ya mzazi wake.

Mtu huyo aliyelaniwa, hutenda maovu ambayo huwaambukiza pia wenzake tabia hiyo, kwa sababu ya kuyaiga matendo hayo maovu, kwenye maisha yake mtu huyo. Ndiyo maana watu husema kwamba, ‘laana huenea.’

Methali hiyo, hulinganishwa kwa mtu yule aliyelaniwa na mkubwa wake kwa sababu ya dharau aliyo mfanyia. Mtu huyo, huwa na mawazo mengi kwa sababu ya kukataa kwake kuomba msamaha, kwa mkubwa wake huyo.

Yeye alipata laana inayoenea kwa wengine, kama ile ya Adamu na Eva, waliyoipata baada ya kumkosea Mungu. Laana hiyo, huwafikia watu kwa sababu ya ubaya wao wa kukosa utii kwa Mungu. Ndiyo maana watu husema kwamba, ‘laana huenea.’

Methali hiyo, hufundisha watu juu ya kuacha kuwadharau wakubwa wao, katika maisha yao, badala yake wawaheshimu kwa kuombea, ili waweze kupata baraka za kupata mafanikio mengi, maishani mwao.

Mwanzo 3:13-17.

Warumi 3:23.

2Petro 2:14.

Imbuki ya kahayile kenaka ilolile bhulaji bho ndaji hisaka. Ubhulaji bho ndaji yiniyo bhugolechaga bhuheke bho likasa lyinilo, kunguno indaji yiniyo ilinkumuku umuchalo jinijo. Hunagwene abhanhu bhagayombaga giki, ‘isaka lyalalilwa ndaji.’

kahayile kenaka kagalenganijiyagwa kuchalo ijo jili na munhu uyo ali nkumuku, guti ng’hangi. Ichalo jinijo jigabhizaga na bhageni bhingi abho bhagajaga gujumona na gwigwa mihayo yakwe, kunguno umunhu ng’wunuyo alina bhudula bho gubhawila abhanhu imihayo iyo yizile, umukikalile kabho.

Umunhu ng’wunuyo, abhalomelaga abhanhu mihayo ya ng’wa Mulungu, kugiki bhaleke gwita yabhubhi, umuwikaji bhobho. Abhanhu bhagadebhaga gwikala chiza na bhichabho, kunguno ya kigalile kakwe, umunhu ng’wunuyo. Uweyi agabhizaga jigemelo ja gwikala bho mholele na bhichabho, umukikalile kabho. Hunagwene abhanhu bhagayomga giki, ‘isaka lyalalilwa ndaji.’

Ulusumo lunulo, lolanga bhanhu,  gubhiza bhizang’holo ukubhageni bhabho, umukikalile kabho, kugiki bhadule gupandika mbango ja gwikala bho mholele na bhichacho, na gupandika matwajo mingi, bho gubhambilija abhanhu abho bhali makoye, umuwikaji bhobho.

(Mwanzo 49:9; Kutoka 23:23; Mathayo 25:40; Ufunuo 5:5).

KISWAHILI: KICHAKA KILICHOLALIWA NA SHUJAA.

Chanzo cha msemo huu chaangalia ulalaji wa shujaa kwenye kichaka. Ulalaji huo, huonesha upekee wa kichaka hicho kilicholaliwa, kwa sababu ya umaarufu wa shujaa huyo kijijini hapo. Ndiyo maana watu husema, ‘kichaka kilicholaliwa na shujaa.’

Msemo huu hulinganishwa kwenye kijiji kicho na mtu maarufu kama kama vile nabii. Kijiji hicho, hupata wageni wengi ambao huenda pale kwa lengo la kumuona mtu huyo, na kusikia maneyo yake, nabii huyo mwenye uwezo wa kuwatabiria watu kuhusu maisha yajayo.

Mtu huyo huwaeleza watu maneno ya Mungu, ili waweze kuacha uovu, maishani mwao. Watu hufahamu namna ya kuishi vizuri na wenzao, kupitia mfano wa maisha yake nabii huyo. Yeye ni mfano wa kuigwa na wenzake katika kuishi kwa amani maishani mwao. Ndiyo maana watu husema kwamba, ‘kichaka kilicholaliwa na shujaa.’

Msemo huu hufundisha watu kuwa wakarimu kwa wageni wao maishani ili waweze kujifunza namna ya kuishi kwa amani na wenzao, kwa kuwasaidia wenye matatizo, kunakoweza kuwapatia baraka za kufanikiwa katika maisha.

(Mwanzo 49:9; Kutoka 23:23; Mathayo 25:40; Ufunuo 5:5).

 

ENGLISH: THE BUSH WHERE THE HERO SLEPT.

The basis of this saying is a hero’s sleep in a bush. The sleep depicts uniqueness of the bush, because of the hero’s fame in the village. That is why people say, ‘the bush where the hero slept.’

The saying is used comparatively to refer to a village where there is a famous person such as a prophet. To such a village, many visitors come for the purpose of seeing the prophet, and hear his/her predictions because the prophet is able to foresee their future.

That person tells the people about the word of God so they can turn away from evils in their lives. Because of this, people get to know how to live well with others, and can take the prophet’s life to be their role model. That is why people say, ‘the bush where the hero slept.’

The proverb teaches people to be hospitable to their guests in life, so that they can learn how to live in harmony with others, by helping those in need, through which they can the blessing of success in life.

(Genesis 49: 9; Exodus 23:23; Matthew 25:40; Revelation 5: 5).