Imbuki ya lusumo lunulo ilolile kajikilwe ka ng’wa munhu uyo alinsabhi o ng’ombe. Unsabhi o ng’ombe ng’wunuyo ulu ucha agakumbagwa ndili ndoto ya ng’ombe, kugiki wanguhe ugubhola, nu bhubhi bho lufu, bhushile wangu.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagajitumilaga chiza isabho jabho umuwikaji bhobho. Abhanhu bhenabho bhadebhile igiki bhalacha bhujileka isabho jinijo. B’agabhalangaga na abhichab’o gwikala bho mholele na bhanhu, umumayange nu mubhuyegi. B’adebhile ugubhalunguja abhanhu abho bhali na mayange, kugiki bhagamale wangu na bhomholele. Hunagwene bhagayombaga ahikanza lya mayange giki, ‘ncha alile shangu na gubhola.’

Ulusumo lunulo lolanga bhanhu gwikala bho mholele na bhanhu ijinagutumila chiza isabho jabho. Uwikaji bhunubho bhugub’alunguja abho b’alimumayange, kugiki bhamanile wangu na gwandya kutumama milimo yabho.

(Ufunuo 14:13)

KISWAHILI: AFAYE AMEKULA NI MWEPESI KUOZA.

Chanzo cha methali hii chaangalia namna azikwavyo mtu mwenye utajiri wa ng’ombe. Tajiri huyo akifa, huviringiwa ngozi mbichi ya ng’ombe ili awahi kuoza aepuke ubaya wa kifo mapema.

Methali hii hulinganishwa kwa watu wale watumiao vizuri mali zao maishani mwao. Watu hao hufahamu kwamba watakufa na kuziacha mali hizo. Hivyo, huwafundisha wenzao kuishi kwa amani na watu, wakati wa matatizo na ule wa furaha. Watu hao huelewa pia namna ya kuwafariji watu walio na matatizo, yakiwemo yale ya misiba, ili wayamalize mapema na kwa amani. Ndiyo maana huwaambia walioko kwenye msiba kwamba, ‘afaye amekula ni mwepezi kuoza.’

Methali hiyo hufundisha watu kuishi kwa amani na watu wengine watumiapo vizuri mali zao. Maisha hayo yatawafariji wale walioko kwenye misiba, ili waizoee mapema hali hiyo, kiasi cha kutosha kuendelea na kazi zao, kwa sababu ‘afaye amekula ni mwepezi kuoza.’

 “Kisha nikasikia sauti kutoka mbinguni ikisema, “Andika: Wamebarikiwa wale wafao katika Bwana tangu sasa.”

 “Naam,’’ asema Roho, “watapumzika kutoka katika taabu zao, kwa kuwa matendo yao yatawafuata.’’”

(Ufunuo 14:13).

ENGLISH: HE WHO DIES AFTER EATING DECAYS FAST.

The origin of this proverb is a livestock-rich person’s burial. When such a person dies, he is shrouded in a fresh cow skin, so that he/she may decay fast and do away with the badness of death.

The proverb is used comparatively to commend those people who make good use of their assets. These people know that they will die and leave the assets behind. Thus, they teach their fellows about how to live in peace with people, in times of trouble and in happiness. They also understand how to comfort people who have experienced tragedies, such as disasters, to solve them in time and in peace. That is why people tell those who are in bereavement grief that, ‘he who dies after eating decays fast.’

The proverb teaches people to live in peace and use their property properly. They will comfort those in bereavement so that they can accept the situation and adjust acordingly enough to continue their daily life, because, ‘He who dies after eating decays fast.’

 “And I heard a voice from heaven saying,”Write, Blessed are they that die in the Lord from henceforth.”

 “Yea,” saith the Spirit, “shall rest from their troubles, for their works shall follow them. ‘” (Revelation 14:13).

Imbuki ya lusumo lunulo ilolile mumbi o nungu. Umunhu ng’wunuyo agajibhumbaga inungu insoga ojijinja, kunguno ijene hijo jigang’wenhelaga hela umunimo gokwe gunuyo. Uweyi agalekelaga tunungu tub’i duhu, hutwene uto agalilaga ijiliwa umunhu ng’wunuyo. Hunagwene abhanhu bhagayombaga giki, ‘mumbi agalilaga mulujo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agadililaga sabho kukila ubhupanga bhokwe na abhanhu bhakwe.  Umunhu ng’wunuyo agilekanijaga na agab’alekanijaga abhanhu bhakwe bho nduhu ugub’inha uwambilija ubho bhalilomba, aliyo isabho alinajo. Hunagwene abhanhu bhagayombaga giki, ‘mumbi agalilaga mulujo.’

Ulusumo lunulo lolanga bhanhu kwilonja na kulonja bhanhu bhabho, nulu bhupanga bhobho, gukila isabho. Ubhulonja bhunubho bhugubhambilija abhanhu bhenabho ijinagujitumila isabho jabho bho gulang’hana bhupanga bhobho, na bho bhanhu bhabho.

(Luka 15: 13- 15; Mhubiri 7:16).

KISWAHILI: MFINYANZI HULIA GAENI.

Chanzo cha methali hii chaangalia mfinyanzi wa vyungu. Mtu huyo hufinyaga vyungu vilivyo vizuri na kuviuza, kwa sababu ndivyo vimleteavyo fedha katika biashara yake.  Ndiyo maana, watu husema kwamba ‘mfinyanzi hulia gaeni.’

Methali hii hulinganishwa kwa mtu ambaye hujali mali zaidi kuliko uhai wake na wa watu wake. Mtu huyo hujiachia na huwatelekeza watu wake, kwa kutowapatia msaada wauombao, wakati mali anazo.  Ndiyo maana watu husema kwamba, ‘mfinyanzi hulia gaeni.’

Methali hii hufundisha watu kujali zaidi uhai wao na wa watu wao kuliko mali. Kujali kwa namna hiyo kutawasaidia watu hao katika kuzitumia mali hizo kwa kuulinda uhai wao na ule wa wenzao.

(Luka 15: 13 – 15; Mhubiri 7:16).

ENGLISH: A POTTER DINES ON A POTSHERD.

The origin of this proverb is a potter. Such a person makes and sells the good pots, because they are the ones that bring him/her good money in his/her business. That’s why, people say ‘A potter dines on a potsherd.’

The proverb is comparatively used to a person who is concerned about material things more than his/her life and the lives of his/her people. Such a person abandons his/her people by not giving them the care and help they need and ask for, while he/she is financially capable of helping them. That is why people say, ‘A potter eats on a potsherd.’

The proverb teaches people to care more for the lives of their people than they do to wealth. Such care will help people to use the assets they have by protecting their own and other peoples’ lives.

(Luke 15: 13 – 15; Ecclesiastes 7:16).

Imbuki ya kahayile kenaka ilolile nyama na nkila go ntugo uyo munhu ob’ilisaga kuli munhu nebhe. Ing’ombe iyo munhu ob’ilisilagwa ulu yucha, inyama yayo agalyaga umilisilwa, ilikunza nu nkila agachalilagwa ung’winikili mitugo. Hunagwene umilisi ng’wunuyo agabhab’awilaga abhanhu abho aliob’ab’ilisila giki, ‘mulalye inyama alunkila muladenhele.’

Akahayile kenaka kagalenganijiyagwa kubhanhu abho bhagikalaga na bhutungilija bho gwilang’hanija sabho. Abhanhu bhenabho bhagajigolaga chiza isabho ja bhanhu abho bhabhab’ilisila. Hunagwene abhenikili ng’ombe jinijo bhagabhawilaga abhanhu bhenabho giki, ‘mulalye inyama alunkila muladenhele.’

Ulusumo lunulo lolanga bhanhu gubhiza bhatungilija umubhulang’hani bho jikolo ja bhanhu. Ubhutungilija bhunubho bhugubhambilija abhanhu bhenabho ugwikala bho mholele na bhichabho, umuwikaji bhobho.

(Mwanzo 42:16 – 17).

KISWAHILI: MKILA NYAMA MKIA MTATULETEA.

Chanzo cha methali hiyo chaangalia nyama na mkia wa mfugo ambao mtu aliukabidhi kwa mtu fulani, kwa ajili ya kuutunza. Ng’ombe aliyepewa mtu kumtunza akifa, nyama yake huliwa na mtunzaji wa ng’ombe huyo. Mkia wake pamoja na ngozi yake hupelekwa kwa mwenye ng’ombe kama ushahidi wa kufa kwa ng’ombe huyo. Ndiyo maana mwenye mali au mmiliki wa ng’ombe humwambia yule aliyempatia ng’ombe ili awatunze kwamba, ‘mkila nyama mkia mtatuletea.’

Methali hiyo hulinganishwa kwa watu walio waaminifu katika utunzaji wa mali za watu wengine. Watu hao huitunza vizuri mali hiyo ya watu waliowakabidhi. Ndiyo maana wale waliowapatia mali hiyo huwaambia watu hao kwamba, ‘mkila nyama mkia mtatuletea.’

Methali hiyo hufundisha watu kuwa waaminifu katika utunzaji wa mali za watu wengine. Uaminifu huo utawasaidia watu hao katika kuishi kwa amani na wenzao maishani mwao.

(Mwanzo 42:16 – 17).

ENGLISH: WHEN YOU EAT THE MEAT BRING US THE TAIL.

The origin of saying is meat and tail of a domesticated animal such as a cow that someone hands over to someone for the purpose of allowing the other person keep it. When such animal dies, its meat is eaten by the keeper, but the skin and the tail are taken to the owner of the livestock as proof of its death. That is why the owner of the herd tells the keeper that, ‘when you eat the meat, bring us the tail.’

The saying is used comparatively to commend people who are honest in other people’s property management. These people take good care of the property entrusted to them. That is why, when a cow dies, the owner tells those people that, ‘when you eat the meat bring us the tail.’’

The proverb teaches people to be honest in the management of other people’s property. That trust will help those people to live peacefully with their fellows.

(Genesis 42:16 – 17).

Imbuki ya lusumo lunulo ilolile ng’welemi, nulu ng’hegi omuminzi. Umunhu ng’wunuyo akikalaga agudahahijije umongo uyo aligubhona, nulu gugab’iza gutale gete uyo gukomile gunchala, nulu gumulaga. Kuyiniyo lulu, agahadikijaga gugub’ita umongo gunuyo, nose gugang’heb’aga na gunchala, kunguno ya wihayi bhokwe. Hunagwene abhanhu bhagang’wilaga giki, ‘mongo gugalyaga ng’welemi,’ kunguno umunhu uyo adamanile uguhega agabhizaga aling’wob’a ugugukila umongo, nulu gugab’iza guli ndoni.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo aling’wihai giki adulile bhuliginhu, nijo adajidulile. Umunhu ng’wunuyo adazunyaga igiki adumile ginhu jilebhe. Uwei bhuli jene agigimbaga giki ajidulile. Ing’halikilo ya wihayi bho ng’wa munhu ng’wunuyo ili gulabhuka uwei, nulu guzumalika. Hunagwene abhanhu bhagang’wilaga umunhu ng’wunuyo giki, ‘mongo gugalyaga ng’welemi.’

Ulusumo lunulo lolanga bhanhu kuleka wihayi, nulu wigimbi bho gwituula bhamani, nulu bhaduji, bha bhuli ginhu.  Gashinaga lulu, yigelelilwe gub’iza na widohya bho kudebha igiki ilihoyi mingi iyo bhadayidulile, kugiki bhadule gulang’hana bhupanga bhobho, na gulangwa na bhichabho iyo bhadayimanile.

(Luka 18:10 – 14; Bagalatia 6:2 – 5)

KISWAHILI: MTO HULA MWOGELEAJI.

Chanzo cha methali hiyo huangalia mwogeleji wa majini. Mtu huyo huwa akijitapa kuwa aweza kuuvuka mto, hata kama mto huo utakuwa mkubwa kiasi cha kuweza hata kumsomba au kumuua. Kwa hiyo basi, yeye hulazimisha kuuvuka mto huo, na matokeo yake huwa kusombwa na mto, kwa mtu huyo kwa sababu ya kujidai kwake huko. Ndiyo maana watu humwambia kwamba, ‘mto hula mwogeleaji,’ kwa sababu yule ambaye hafahamu kuogelea huogopa kuvuka, hata kama mto huo ni mdogo.

Methali hiyo hulinganishwa kwa mtu yule ambaye hujidai kwamba aweza kila kitu hata kile ambacho hakiwezi. Mtu huyo hakubali kwamba hawezi kitu fulani. Yeye hujigamba kuwa aweza kila kitu. Matokeo yake ni kuumia au kufariki dunia kwa mtu huyo, kutokana na kujidai kwake. Ndiyo maana watu humkumbusha mtu huyo kwamba ‘mto hula mwogeleaji.’

Methali hiyo hufundisha watu kuacha kujitapa kwamba wao waweza kila kitu, hata kile ambacho hawakiwezi. Kumbe, yafaa kuwa na unyenyekevu wa kuelewa na kukubali kwamba, kuna mengi wasiyoyaweza, wala kuyafahamu, ili waweze kusalimisha maisha yao, na kujifunza mengi wasiyoyaelewa, kutoka kwa wale wanaoyaelewa hayo.

(Luka 18:10 – 14; Wagalatia 6:2 – 5).

ENGLISH: A RIVER DROWNS A SWIMMER.

The origin of this proverb is a swimmer who forces to cross a river, bragging to have the ability to do so even if the river is powerful enough to drown someone. Because of pomposity, the person forces to cross the river, the result of which is usually drowning. That is why people tell him/her, ‘A river drowns a swimmer,’ because he who does not know how to swim is always afraid of crossing a river, regardless of how small it may be.

The proverb is used comparatively to warn people who braggartly claim to be capable of doing everything, while they surely know that they cannot. Such people do not admit incapability. They boast of being able to do everything. The result their braggart is injury or death. That’s why people warn such individuals saying, ‘A river drowns a swimmer.’

The proverb teaches people to refrain from swearing that they can do everything, even when they really know that they cannot. As such, they must have the humility to understand and accept that there is so much that they do not understand or cannot do. In so doing, they can save their lives, and learn so much from those who understand things.

(Luke 18:10-14; Galatians 6: 2 – 5).