Imbuki ya lusumo lunulo, ilolile weleji bho ginhu umuminzi, na bhubhejiwa bhojo. Iginhu ijo jigelelaga muminzi jigolechaga bhubupu bhojo, kunguno iginhu ijidito jigalibhilaga. Kuyiniyo lulu, iginhu ijo jigelelaga jigolechaga bhumani bho bhubhejiwa bhojo. Hunagwene abhanhu bhagayombaga giki, ‘udizubhona jilelela jib’ejiwe.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alindoo aliyo agitaga mihayo ya wiza, umukikalile kakwe. Umunhu ng’wunuyo, olangwa chiza na bhabhyaji bhakwe, kunguno agatumamaga milimo ya gwambilija bhanhu bhingi, guti ni ginhu ijo jigelelaga umuminzi aliyo jili na miligo midito.

Abhanhu abhatale, bhagandalahaga kunguno ya bhudoni bhokwe, bho nduhu iguilola imilimo yakwe iyo agaitumamaga, umuwikaji bhokwe. Abhanhu bhenabho, bhadandililaga, kunguno ya gwituula giki bhamanile pye iyose kulebha uweyi.

Aliyo lulu, umunhu ng’wunuyo, agatumamaga chiza gete imilimo yakwe mpaga obhalebhya na bhiye abhatale bhenabho. Akikalile kakwe, kagabhalanjaga abhiye ahigulya ya kubhalela chiza abhanhu bhanhu. Hunagwene agabhawilaga abhanhu bhenabho giki, ‘udizubhona jilelela jib’ejiwe.’

Usulumo lunulo, lolanga bhanhu higulya ya gubhalela chiza abhanhu bhabho, na guleka nhinda ja gubhadalaha abhichabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

KISWAHILI: USIONE CHAELEA KIMEUNDWA.

Chanzo cha methali hiyo, chaangalia ueleaji cha chombo majini na kuundwa kwakwe. Chombo hicho,  kinachoelea majini, huonesha wepesi wake kwa sababu kitu kilichokizito huzama. Kwa hiyo basi, kile kinachoelea majini huonesha ufundi wa uundaji wake. Ndiyo maana watu husema kwamba, ‘usione chaelea kimeundwa.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni ndogo lakini huwa anafanya kazi za kuwasaidia watu wengi, maisha mwake. Mtu huyo, alilelewa vizuri na wazazi au walezi wake, kwa sababu huwa anayatekeleza vizuri majukumu yakwe, kama chombo kile kinachoelea majini, wakati kina mizigo mingi.

Watu waliowakubwa humdharau mtu huyo, kwa sababu ya kujiona wao kuwa wanafahamu kila kitu, bila hata ya kuziangalia kazi zake anazozifanya. Watu hao, huwa hawamjali kwa sababu ya majivuno yao.

Lakini basi,  mtu huyo hufanya kazi zake vizuri, mpaka kuwazidi hata wao walio wakubwa. Maisha yake, huwafundisha wenzake, juu ya kuwalea vyema watu wao. Ndiyo maana yeye huwaambia watu hao kwamba, ‘usione chaelea kimeundwa.’

Methali hiyo, hufundisha watu juu ya kuwalea vyema watu wao na kuacha kiburi cha kuwadharau watu wao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

ENGLISH: WHAT FLOATS HAS BEEN CREATED.

The source of the proverb is the floating object. The floating of an object in water communicates the skill of the one who constructed it. Therefore, its floatation in water suggests the artifact of the maker of the object. This is why people came with this proverb that ‘what floats has been created’ to communicate the artistic skills of the maker of the object and the object itself.

This proverb can be compared to a person who is considered to be less important in the society. This person, regardless of his/her less importance, can be very useful in terms of his/her ability to do his/her things in a manner that is constructive and encouraging to others. Such a person can be doing so because of the way he/she was nurtured by parents or guardians.

This proverb teaches people about how to take good care of their people and to stop despising others. It also teaches people to be careful and responsible in nurturing their kids for their future development.

Matthew 13: 31-32, Mark 6: 1-3, Isaiah 53: 2, Luke 13: 18-19, 1Corinthians 3: 1-4, Colossians 2: 9.

Imbuki ya lusumo lunulo, ilolile bhuguhi bho ginhu na witunde bho munhu. Iginhu ijo jidundile jigagubhinhaga, kunguno ya wigonde bho magulu gajo. Kuyiniyo lulu, ijisumva ijo jili jiguhi jigabhizaga guti jitundile. Hunagwene abhanhu, bhagayombaga giki, ‘bhuguhi idi witunde.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nguhi, uyo abhanhu bhagikalaga bhandalahile, umukikalile kakwe. Abhanhu bhenabho, bhaganenganijaga na munhu uyo witundile, kunguno ulu witunda agagubhinhaga. Abhoyi bhagalemaga lulu gundegeleka umunhu ng’wunuyo, kunguno ya bhuguhi bhokwe bhunubho.

Aliyo lulu, umunhu ng’wunuyo, agatumamaga chiza gete imilimo yakwe mpaga obhalebhya na bhiye abho bhali bhalihu. Akikalile kakwe, kagabhalanjaga abhiye igiki, ubhuguhi bhokwe, bhudiwitunde. Hunagwene agabhawilaga abhanhu bhenabho giki, ‘bhuguhi idi witunde.’

Usulumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja kubhadalaha abhanhu bhabho, kunguno ya bhuguhi bhobho, kugiki bhadule gwiyambilia chiza ugujibheja ikaya jabho, umukikalile kabho.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

KISWAHILI: UFUPI SIYO UCHUCHUMAAJI.

Chanzo cha methali hiyo, chaangalia ufupi wa kiumbe na uchuchumaaji wake. Kiumbe kilichochuchumaa hupungua urefu na kuwa kifupi kwa sababu ya kukunjika kwa miguu yake. Kwa hiyo basi, kiumbe hicho kilicho kifupi, huwa kama kile kilichochuchumaa. Ndiyo maana watu husema kwamba, ‘ufupi siyo uchuchumaaji.’

Methali hiyo, hulinganishwa kwa mtu mfupi yule ambaye watu humdharau, katika maisha yake. Watu hao, humlinganisha yeye na mtu aliyechuchumaa, kwa sababu mtu akichuchumaa hupungua urefu. Wao hukataa hata kumsikiliza kwa sababu ya ufupi wake.

Lakini basi,  mtu huyo hufanya kazi zake vizuri, mpaka kuwazidi hata wale ambao ni warefu. Maisha yake, huwafundisha wenzake kwamba, ufupi wa kimo chake siyo uchuchumaaji. Ndiyo maana yeye huwaambia watu hao kwamba, ‘ufupi siyo uchuchumaaji.’

Methali hiyo, hufundisha watu juu ya kuacha tabia za kuwadharau watu wao kwa sababu ya ufupi wao, ili waweze kusaidiana vizuri katika kuziendeleza familia zao, maishani mwao.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

ENGLISH: SHORTNESS DOESN NOT MEAN SQUATTING.

The source of this saying is the relationship between being short and squatting. A squatting person will always appear to be short in his/her body height. This is why short people will always defend themselves by showing that being short is something natural; it has nothing to do with squatting. To defend their position, they came with the saying that ‘shortness does not mean squatting.’

This saying can be compared to a short person who is despised by other people because of his/her body height. Such a person is compared to a squatting person thus embarrassing him/her. This short person can be hated and not listened to when he/she says something in public. Because of neglect, this short person can spend much of his/her time working on his/her stuff for personal development.

This saying teaches people to break stereotypical feelings about others. They have to respect others regardless of their abilities; short/tall, poor/rich, black/white, etc.

Matthew 13: 31-32, Mark 6: 1-3, Isaiah 53: 2, Luke 13: 18-19, 1Corinthians 3: 1-4, Colossians 2: 9.

Imbuki ya lusumo lunulo, ilolile bhudoo bho ginhi nu ubhub’agi bho ginhu. Iginhu ijo jibhagile jigadohaga, kunguno indili yajo iginjiyagwa yasaga nyama duhu. Kwa hiyo lulu, ijisumva ijo jili na mili ndoo jigabhizaga guti jibhagile. Hunagwene abhanhu, bhagayombaga giki, ‘bhudo bhudo bhutibhub’age.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali na mili ndololo, uyo abhanhu bhagikalaga bhandalahile, umukikalile kakwe. Abhanhu bhenabho, bhaganenganijaga na ginhu ijo jibhagile, kunguno ulu jubhagwa jigadohaga. Abhoyi bhagalemaga lulu gundegeleka ung’wichabho, kunguno ya bhudoo bho mili gokwe.

Aliyo lulu, umunhu ng’wunuyo, agatumamaga chiza imilimo yakwe mpaga obhalebhya na bhiye abho bhalina  mimili mitale. Akikalile kakwe, kagabhalanjaga abhiye igiki, ubhudoo bho mili gokwe, bhutibhoginhu ijo jibhagilwe. Hunagwene agabhawilaga abhanhu bhenabho giki, ‘bhudo bhudo bhutibhub’age.’

Usulumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja kubhadalaha abhanhu bhabho, kunguno ya mimili yabho gubhiza midololo, kugiki bhadule gwikala bho gwiyambilia chiza ugujibheja ikaya jabho, umukikalile kabho.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

KISWAHILI: KIDOGO SI KILICHOCHUNWA.

Chanzo cha methali hiyo, chaangalia udogo wa kiumbe na uchunagi wake. Kiumbe kilichochungwa hupungua umbo na kuwa dogo, kwa sababu ndozi yake huondolewa na kubaki nyama tu. Kwa hiyo basi, kiumbe chenye mwili mdogo huwa kama kiumbe kilichochunwa. Ndiyo maana watu husema kwamba, ‘kidogo si kilichochunwa.’

Methali hiyo, hulinganishwa kwa mtu mwenye mwili mdogo ambaye watu humdharau, katika maisha yake. Watu hao, humlinganisha na kitu kilichochunwa kwa sababu, kitu hicho kikichunwa hupungua ukubwa wake. Wao hukataa hata kumsikiliza kwa sababu ya umbo lake hilo, kuwa dogo.

Lakini mtu huyo, hufanya kazi zake vizuri, mpaka kuwazidi hata wale wenye miili mikubwa. Maisha yake, huwafundisha wenzake kwamba, udogo wa mwili wake, siyo wa kitu kilichochunwa. Ndiyo maana yeye huwaambia watu hao kwamba, ‘kidogo si kilichochunwa.’

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kuwadharau watu wao kwa sababu ya miili yao kuwa midogo, ili waweze kuishi kwa kusaidiana vizuri katika kuziendeleza familia zao, maishani mwao.

Mathayo 13:31-32.

Marko 6:1-3.

Isaya 53:2. Luka 13:18-19.

1 Wakorintho 3:1-4.

Wakolosai 2:9.

ENGLISH: HE/SHE WHO IS THIN DOES NOT MEAN THAT HE/SHE IS SKINNED.

The source of this proverb is an animal that appears to be small in size or thin in nature. Since an animal that has been skinned appears to be small in size, even an animal that is thin in nature can be associated with being skinned. That is why people came with this proverb that ‘He who is thin does not mean that he is skinned’ to show how nature can shape people.

This proverb can be compared to a thin person who is looked down upon by people around him/her. They consider his/her body size as an indication of being incapable or inferior thus undermined in whatever he/she wants to do in the society. Such a thin person is likely not to be listened to. In return, this person can be very potential in the society and can use this stereotype to develop himself/herself without any interference.

The proverb teaches people about giving up the habit of despising their fellow human beings just because of having different body sizes. By not despising them it means that they are creating a society that respects human beings and encourages peace and harmony.

Matthew 13: 31-32, Mark 6: 1-3, Isaiah 53: 2, Luke 13: 18-19, 1Corinthians 3: 1-4, Colossians 2: 9.