Ulusumo lunulo lwingine kuli munhu uyo ocholaga nhola. Uweyi omanaga uja agubhuja kubhanhu kugiki bhang’olekeja unkima uyo ali owiza. Umunhu ng’wunuyo abhabhujaga bhanhu, “ali ng’wanani unkima uyo aliowiza nagantole umuchalo jiniji?” Munhu umo aganshokeja, “alihoyi akaya iyaho.” Uweyi agabhuja hangi, “unkima ng’wunuyo alina nhungwa jawiza ahene?” Abhiye bhung’wila, “ubhipe b’eb’e ntoji, ntolwa ati na mihayo.”

Ulusumo lunulo, lugelenganijiyagwa kuli munhu uyo agapandikaga ginhu jawiza ojikenagula, nulu uyo agapandikaga bhanhu bhawiza, aliyo uweyi adamanile ugubhalangaha abhanhu bhakwe bhenabho, umukikalile kakwe.

Umunhu ng’wunuyo, agajikenagulaga sagala ijikolo ijawiza kunguno ya nhungwa jakwe ijo jidijawiza. Uweyi hangi agabhasalambanyaga abhanhu abho agikalaga nabho, kunguno ya gubhitila ibhengwe umukikalile kakwe.

 Abhanhu bhagang’wikolanijaga nuyo ocholaga kutola umpandika unkima uowiza, bhusaga ubhubhi gwigela kuliweyi duhu, kunguno nuweyi agapandika bhanhu abho bhalibhawiza, obhasambaja kubhitila ku nhungwa jakwe ijo jili jabhubhi. Hunagwene abhanhu bhagang’wilaga giki, “ubhipe b’eb’e ntoji ntolwa ati na mhayo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gub’iza na nhungwa ja bhutogwa bho gubhambilija gwikala chiza na bhanhu, umukaya jabho, kugiki bhadule gwikala bho mholele na bhanhu bhabho. Igeleliwa bhilange ugwikala chiza, bho gujilang’hana ijo bhali najo.

Mathayo 19:12.

KISWAHILI: UWE MBAYA WEWE MWOAJI, MWOLEWA HANA NENO.

Methali hiyo ilianzia kwa mtu yule ambaye alikuwa akitafuta mwanamke wa kuoa. Mtu huyo, katika kutafuta kwake alikuwa akiuliza watu ili wamuoneshe aliko mwanamke ambaye ni mzuri. Aliuza watu, “yuko kwa nani mwanamke ambaye ni mzuri nimuoe kwenye kijiji hiki?” Mwenyeji mmoja akamjibu, “yuko kwenye familia yile.” Yeye akazidi kuuliza, “mwanamke yule anatabia njema?” Watu wakamjibu, “uwe mbaya wewe mwoaji, mwolewa hana neno.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata vitu vizuri, lakini hushindwa kuvitunza, au hupata watu wema lakini hushindwa kuishi nao kwa sababu ya tabia yake mbaya, katika maisha yake.

Mtu huyo, hushindwa kuvitunza vitu vyake, kutokanam na mwenendo wake wa kuviharibu kwenye matumizi yasiyofaa. Yeye pia, huwasambalatisha watu anaoishi nao kwa sababu ya tabia yake ya kuwadharau wale anaoishi nao.

Watu humfananisha na mtu yule aliyekuwa akitatufa mwanamke mzuri wa kuoa, ambaye ubhaya ulibakia kwake tu, kwa sababu naye huwapata watu wenye tabia njema, lakini huwasambaza kwa kushindwa kuishi nao vizuri. Ndio maana watu humwambia, kwamba, “uwe mbaya wewe mwoaji, mwolewa hana neno.”

Methali hiyo, hufundisha watu juu ya kuwa na tabia zenye upendo wa kuishi na watu kwa amani, kwenye familia zao, ili waweze kusaidiana vizuri maishani mwao. Wanatakiwa kujifunza namna ya kuishi na watu wao, kwa kuvitunza vile walivyo navyo.

Mathayo 19:12. “Kwa maana wengine ni matoashi kwa sababu wamezaliwa hivyo, wengine wamefanywa matoashi na wanadamu na wengine wamejifanya matoashi kwa ajili ya Ufalme wa Mbinguni. Yeye awezaye kulipokea neno hili na alipokee.”

ENGLISH: THE WOMAN WHO WANTS TO MARRY YOU IS READY MAY BE YOU YOURSELF ARE NOT READY.

This proverb began with the man who was looking for a woman to marry. Such man, in his search, was asking people to show him where the best woman was. He sold his idea to the people, “Who is the best woman to marry in this village?” One host replied, “She is in that family.” He kept asking, “Is that a good woman?” The people answered him, “The woman who wants to marry you is ready may be you yourself are not ready.”

 This proverb is compared with a person who finds good things, but fails to take care of them, or finds good people but fails to live with them because of his bad behaviour in his life.

Such person, in turn, fails to take care of his or her belongings, due to his or her tendency to ruin them for improper use. He, too, stigmatizes the people he lives with because of his contempt for those around him.

People liken him with a man who wanted to marry a beautiful woman, but had a bad behaviour because he could find women of good character and fail to live with them well. That’s why people say to him, that, “The woman who wants to marry you is ready may be you yourself are not ready.”

This proverb teaches people to have habits of living peacefully with people in their families, so that they can help each other in their lives. They need to learn how to live with their people, by taking care of them as they are.

Matthew 19:12.

Ulusumo lunulo, lwingile kumahoya ga bhanhu higulya ng’wa Welelo. Umumahoya gabho genayo, munhu umo agayomba, “Welelo alina nguzu ijo jidashilaga makanza gose, kunguno agabhalang’hanaga bhose, bhanigini na bhakuji.” Ung’wiye agashosha, “inguzu ja ng’wa Welelo jidashilaga kunguno Uweyi adanamhalaga guti bhanhu abho bhagamalaga inguzu jabho ulu bhakula.” Hunagwene abhanhu bhagayombaga giki, “Welelo idanamhalaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo abhumanile ubhudula bho ng’wa Welelo ubho gujilabhila chiza pye ijisumva jakwe. Umunhu ng’wunuyo, ang’wisanije Welelo umubhutumami bhokwe bhose, ubho bhugang’wenhelaga mafumilo mingi, umukikalile kakwe. Uweyi agabhalangaga abhanhu inzila ja gunsendamila Welelo umubhutumami bhobho, kugiki bhadule gupandika matwajo mingi shiju jose.

Umunhu ng’wunuyo, agikolaga na bhanhu abho bhahoyelaga higulya ya nguzu ja ng’wa Welelo ijo jidashilaga, kunguno nuweyi, ang’winsanije Welelo umubhutumami bhokwe bhose. Hunagwene agabhawilaga abhanhu giki, “Welelo idanamhalaga.”

 Ulusumo lunulo, lolanga bhanhu higulya ya gunzunya Welelo bho gung’wisanya weyi umubhutumami bhobho, kugiki bhadule kupandika matwajo mingi umumilimo yabho, shiku jose.

KISWAHILI: MUNGU HAZEEKI.

Methali hiyo, ilitokea kwenye maongezi ya watu waliokuwa wakiongelea juu ya Mungu. Mmoja wao, katika maongezi hayo, alisema, “Mungu ana nguvu ambazo haziishi wakati wote, kwa sababu Yeye huwalinda watu wote watoto na wazee.” Mwenzake alijibu, “nguvu za Mungu haziishi kwa sababu Yeye hazeeki kama wanadamu walivyo, ambao nguvu zao hupungua wanapozeeka.” Ndiyo maana watu husema kwamba, “Mungu hazeeki.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye anauelewa uwezo wa Mungu ambao huvilinda viumbe vyakwe vyote. Mtu huyo, humtegemea Mungu katika utekelezaji wa majukumu yake yote, ambaye humpatia mafanikio mengi, maishani mwake. Yeye huwafundisha pia wenzake namna ya kumtegemea Mungu katika kazi zao, ili waweze kupata mafanikio mengi, siku zote.

Mtu huyo, hufanana na wale watu waliokuwa wakiongelea juu ya uwezo wa Mungu ambao hauishi, kwa sababu naye, humtegemea Mungu katika utendaji wa kazi zake zote. Ndiyo maana huwaambia watu kwamba, “Mungu hazeeki.”

Methali hiyo, huwafundisha watu juu ya kumwamini Mungu kwa kumtegemea Yeye katika utekelezaji wa majukumu yao yote, ili waweze kupata mafanikio mengi katika kazi zao, maishani mwao.

Mwanzo 6:11-12. “Wakati huu dunia ilikuwa imejaa uharibifu na jeuri machoni pa Mungu. Mungu akaona jinsi dunia ilivyoharibika, kwa maana watu wote duniani walikuwa wameharibu njia zao.”

Mathayo 23:37-39. “Ee Yerusalemu, mnaowaua manabii na kuwapiga mawe wale waliotumwa kwenu! Mara ngapi nimetamani kuwakusanya watoto wako, kama vile kuku akusanyavyo vifaranga vyake chini ya mbawa zake, lakini hukutaka! Tazama nyumba yako imeachwa tupu na ukiwa. Kwa maana nawaambia, hamtaniona tena mpaka siku ile mtakaposema, ‘Amebarikiwa Yeye ajaye kwa Jina la Bwana.´”

Luka 13:34-35. “Ewe Yerusalemu, Yerusalemu, weweuwauaye manabii na kuwapiga mawe wale waliotumwa kwako! Mara ngapi nimetamani kuwakusanya watoto wako pamoja kama kuku akusanyavyo vifaranga vyake chini ya mbawa zake, lakini hamkutaka! Tazama nyumba yenu inaachwa ukiwa, ninawaambia hamtaniona tena mpaka wakati ule mtakaposema, “Amebarikiwa Yeye ajaye katika Jina la Bwana.’””

ENGLISH: GOD DOES NOT GROW OLD.

This saying came from the conversation of people who talked about God. In the conversation one of them said, “God has power that does not last forever, because He protects all people, young and old.” His companion replied, “The power of God exists because He does not grow old like the human race, whose vigour decreases with age.” That is why people say, “God does not grow old.”

This saying is likened with a man who understands the power of God that protects all his creatures. That person depends on God in discharging all of his responsibilities, he also teaches his fellow human beings on how to rely on God in what they are doing so that they can always be more successful.

That person is like those people who were talking about the inexhaustible power of God in whatever a human being does. That is why he tells people, “God does not grow old.”

This saying teaches people to trust in God by relying on Him in the discharge of all their responsibilities. By doing so, they are always more successful in what they are doing than those who do not.

Genesis 6: 11-12. Matthew 23: 37-39 Luke 13: 34-35.

Ulusumo lunulo, lulolile Si na bhubhipi bhoyo. Isi iyoyi igikalaga numo ili duhu, kunguno idagaluka ilihanga lyayo gitumo bhagalukilaga abhanhu bho gwingila mu bhusoga mpaga mu ilihanga lya bhubhi. Hunagwene abhanhu bhagayomgaga giki,  “Si idabhipaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adebhile akakulile ka bhanhu, umuwikaji bhokwe. Abhanhu bhagingilaga mubhunigini ulu bhabyalwa. Ahikanza linilo bhagabhiza ni hanga lyawiza kunguno bhatali bhaniki nulu bhayanda. Aliyo lulu, ili hanga lyabho ligajaga lyubhipa ulu bhandya ugunamhala abhayanda, nulu ugugiguluha abhanike.

Gashinaga lulu, akakulile ka bhanhu kagingila kubhuyanda nulu kuwaniki, kaja mpaga kubhunamhala, nulu kubhugikulu, uko bhagabhipile abhanhu abho bhali bhasoga aho bhatali bhadoo.

Abhanhu bhanebho bhagamanaga bhuphipa hado hado nose mpaga bhazumalika, bhajikwa musi, iyo bhagaiyeka mumo ili duhu. Ukubhunamhala nulu ikubhugikulu ili kwihanga lyabhub’i. Hunagwene abhanhu bhagayombaga giki, “Si idab’ipaga.’

Ulusumo lunulo, lolanga abhanhu higulya ya gubhiza na bhutogwa bho bhugwikala na bhanhu bhose, umukikalile kabho kunguno bhuli ng’wene alab’ipa duhu ulu unamhala, nulu ulu ugiguluha, kugiki bhadule gwiyambilija chiza, umuwikaji bhobho.

Mwanzo 6:11-12.

Mathayo 23:37-39.

Luka 13:34-35.

KISWAHILI: ARDHI HAIHARIBIKI.

Methali hiyo, huangalia ardhi na uhalibikaji wake. Ardhi hiyo, huwa kama ilivyo siku zote kwa sababu yenyewe haibadiliki kama walivyo wanadamu. Uso wa ardhi haikui kama wanavyokuwa watu ambao huwa na sura nzuri wakati wakiwa kwenye rika la ujana wao ambao huharibika, na kuwa na muonekano mbaya wanapofikia kwenye rika lao la uzeeni. Ndiyo maana watu husema kwamba, “ardhi haiharibiki.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye anaelewa ukuaji wa watu katika maisha yake. Watu hao hutokea kwenye hali ya rika la uzuri ambalo ni la ujana, hadi kwenye rika lenye muoneno mbaya ambalo ni la uzeeni. Hivyo sura za watu huendelea kuwa mbaya kwa kadiri wanavyozidi kuzeeka, maishani mwao.

Kumbe basi, ukuaji wa watu huanzia kwenye kuzaliwa, kuelekea ujanani, hadi kwenye uzee kule ambako sura zao hubadilika na kuwa mbaya. Watu hao huendelea kuwa na sura mbaya, mpaka mwishoni hufariki dunia  na kuzika ndani ya arbhi ambayo hupaki kama ilivyo. Ndiyo maana watu husema kwamba, ‘ardhi haiharibiki.”

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kuishi na watu wote vizuri, katika maisha yao, kwa sababu kila mmoja ataonekana kuwa mbaya akifika kwenye rika la uzeeni, ili waweze kuishi kwa uelewano, maishani mwao.

Mwanzo 6:11-12. “Wakati huu dunia ilikuwa imejaa uharibifu na jeuri machoni pa Mungu. Mungu akaona jinsi dunia ilivyoharibika, kwa maana watu wote duniani walikuwa wameharibu njia zao.”

Mathayo 23:37-39. “Ee Yerusalemu, mnaowaua manabii na kuwapiga mawe wale waliotumwa kwenu! Mara ngapi nimetamani kuwakusanya watoto wako, kama vile kuku akusanyavyo vifaranga vyake chini ya mbawa zake, lakini hukutaka! Tazama nyumba yako imeachwa tupu na ukiwa. Kwa maana nawaambia, hamtaniona tena mpaka siku ile mtakaposema, ‘Amebarikiwa Yeye ajaye kwa Jina la Bwana.´”

Luka 13:34-35. “Ewe Yerusalemu, Yerusalemu, weweuwauaye manabii na kuwapiga mawe wale waliotumwa kwako! Mara ngapi nimetamani kuwakusanya watoto wako pamoja kama kuku akusanyavyo vifaranga vyake chini ya mbawa zake, lakini hamkutaka! Tazama nyumba yenu inaachwa ukiwa, ninawaambia hamtaniona tena mpaka wakati ule mtakaposema, “Amebarikiwa Yeye ajaye katika Jina la Bwana.’””

ENGLISH: THE EARTH DOES NOT ROT.

This saying looks at the Earth and its incorruptibility. This is because it is always the same; it does not change as humans do. The surface of the Earth does not grow old as do people who are in good shape when they are in their youth, but have a bad appearance when they get old. That is why people say that “the Earth does not rot.”

This saying is compared with a person who understands how times change when it comes to human beings’ life. People may be young, beautiful or handsome today, but they get old in course of time. So the appearance of people is not like that of the Earth which is more or less permanent as it continues to deteriorate as they get older.

 The human beings’ life extends from birth, through adolescence, into adulthood where their physical appearance changes. Over time, these people changes as they become old and therefore lose their good appearance. They keep on changing appearance wise until at last they die and are buried in the Earth which remains as it is. That is why people say, “The Earth does not rot.”

This saying teaches people how to live peacefully with all people because everyone will look bad when they reach old age. So no one is better than the other.

Genesis 6: 11-12. Matthew 23: 37-39 Luke 13: 34-35.

Ulusumo lunulo lwingilile kuli munhu uyo agalimaga jiliwa umutumami bhokwe oduma ugupandika. Umunhu ng’wunuyo, agikalaga na wisaguzu bho gupandika jiliwa bhuli ng’waka.

Uweyi miaka yingi agakelaga bho gupandika jiliwa jigehu, nulu onoga ogayiwa gete nulu jigehu. Ulu ogayiwa, nulu abisha jiliwa jamalwa majilili, adagwaga ng’holo ugulima ulu goshiga hangi ung’waka kunguno atali nalyo ililale. Hunagwene agayombaga giki, “dugulima hangi lilale lidachile.”

Ulusumo lunulo, lugalenganijiyagwa ku bhanhu abho bhagapandika makoye ayo galikihamo na guchilwa na bhana bhobho, nulu gutajiwa jikolo jabho na masambo, umuwikaji bhobho. Abhanhu bhenabho bhagiyumilija bho gutumama milimo yabho chiza, kunguno bhalina wisagizu bho gupandika hangi. Abhoyi bhadagwaga ng’holo ugubhutumila ubhupanga bhobho ubho bhali nabho, iki bhadingijiwe.

Abhanhu bhenabho, bhagikolaga nu nimi uyo agagayiwaga ijiliwa ulu olima, aliyo agikomeja gulima hangi umusi iyo alinayo, kunguno nabhoyi, bhadagwaga ng’holo ulu bhapandika makoye umuwikaji bhobho. Hunagwene bhagabhawilaga abhichabho giki, “dugulima hangi lilale lidachile.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wiyumilija bho guchola nzila ja guginja amakoye ayo bhalinago, umukikalile kabho, na gubhalunguja abhichabho abho bhatali mumakoye, kugiki bhadule guyega kihamo, umuwikaji bhobho.

Mwanzo 2:18-23.

Marko 10:7.

KISWAHILI: TUTALIMA TENA ENEO {ARITHI} HAIJAFA.

  Methali hiyo, ilianzia kwa mtu yule aliyekuwa akilima mazao mbalimbali katika utendaji wake wa kazi. Mtu huyo, alikuwa na matumaini ya kupata mazao mengi kila mwaka anapolima.

 Lakini miaka mingine alipata chakula kidogo na pengine alikosa kabisa. Yeye alipokosa au alipopata mazao yakaliwa na wadudu, alikuwa havunjiki moyo wa kuendelea kulima kwa sababu eneo la kulima bado analo. Ndiyo maana huwaambia watu kwamba, “tutalima tena ardhi bado haijafa.”

Methali hiyo, hulinganishwa kwa watu wale ambao hupata matatizo katika maisha yao, yakiwemo yale ya kukosa chakula au kufiwa na watoto wao. Watu hao, huvumilia matatizo yao kwa kuendelea kufanya kazi kwa sababu nguvu bado wanazo. Wao huwafundisha pia wenzao namna na kutokukata tamaa katika utendaji wao wa kazi hata kama watapata matatizo makubwa kiasi gani.

Watu hao, hufanana na mkuliwa yule aliyekosa chakula, lakini akaendelea kulima kwa vile ardhi alikuwa nayo bado, kwa sababu nao wanauvumilivu wa kuendelea kuutumia uhai wao katika kuyateleza vizuri majukumu yao. Ndiyo maana huwaambia watu kwamba, “tutalima tena ardhi bado haijafa.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilifu wanapopatwa na matatizo, na kuwafariji pia wenzao, ambao bado wako kwenye matatizo ili waweze kuyamaliza na kuishi kwa furaha, maishani mwao.

Mwanzo 2:18-23. “BWANA Mungu akasema, ‘‘Si vema huyu mtu awe peke yake. Nitamfanyia msaidizi wakumfaa.’’ Basi BWANA Mungu alikuwa amefanyiza kutoka katika ardhi wanyama wote wa porini na ndege wote wa angani. Akawaleta kwa huyu mtu aone atawaitaje, nalo jina lo lote alilokiita kila kiumbe hai, likawa ndilo jina lake. Hivyo Adamu akawapa majina wanyama wote wa kufugwa, ndege wa angani na wanyama wote wa porini. Lakini kwa Adamu hakupatikana msaidizi wa kumfaa. Hivyo BWANA Mungu akamfanya Adamu kulala usingizi mzito, naye alipokuwa amelala akachukua moja ya mbavu zake akapafunika mahali pale kwa nyama. Kisha BWANA Mungu akamfanya mwanamke kutoka kwenye ule ubavu aliouchukua kutoka kwa huyo mwanaume, akamleta huyo mwanamke kwa huyo mwanaume. Huyo mwanaume akasema, “Huyu sasa ni mfupa wa mifupa yangu na nyama ya nyama yangu, ataitwa ‘mwanamke,’kwa kuwa alitolewa katika mwanaume.’’”

Marko 10:7. “Kwa sababu hii mwanaume atamwacha baba yake na mama yake na kuambatana na mkewe na hao wawili, watakuwa mwili mmoja.’”

ENGLISH: WE WILL CULTIVATE AGAIN, THE FIELD IS NOT DEAD.

 The above proverb began with the man who was cultivating various crops in his field hoping to reap bountifully each year.

 But it was not happening so always, because in some years he got little yield or got nothing at all. Despite the fact that he got little or never got anything at all, or his crops were infested with pests, he was not discouraged from cultivating his field because he still had the field to cultivate again. That is why he would tell people, “we will cultivate again, the field is not dead.”

This proverb is likened with those who suffer from poor health, including malnutrition or are depressed because of the death of their children. These people endure their problems by continuing to work because they still have the strengths. They also teach their colleagues how to be consistent and not give up in their work, no matter how difficult the challenges may be.

These people are like the man who was harvesting less or who would not harvest anything but continued to cultivate because he still had the field. These peole are like him because they also have the patience that makes them fulfil their responsibilities. That is why such people are not discouraged in what they are doing, rather they tell the people, “we will cultivate again, the field is not dead.”

This proverb teaches people on how to be patient when they are in trouble, and also to comfort others, who are still in trouble so that they can go through such troubles with hope that they will one day end thus live happily in their lives.

Genesis 2: 18-23. Mark 10: 7.

Ulusumo lunulo lwingine kuli munhu uyo agalingaga ndimu bho gutumila bhuta na masonga. Ubhuta bhunuyo guli nti uyo gugagondagwa bho gutungilwa luge lo ndimu, ulo agaludutaga unasi bho gutumila lisonga naolasa.

Ubhuta bhunubho, bhudulile gubhinzika kunguno ya gubhugonda bho gutumila luge. Ulubhubhinzika unasi agupandika bhungi kunguno uluge osagaga nalo. Hunagwene agayombaga giki, “bhuta bhinzika undekele luge lwane.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ochilagwa na ng’wana okwe. Umunhu ng’uwunuyo agapinihalaga noyi kunguno ya kuzumalikilwa na ng’wana okwe ng’wunuyo. Abhanhu bhaganungujaga bho gung’wila giki, agubyala ng’wana ungi kunguno nuweyi alihoyi.

Ung’wana ng’wunuyo, agikolaga nu bhuta ubho bhugabhinzikaga, kunguno nu ng’wana ozumalikaga. Ulu luge, lugikolaga nu nina ong’wana, kunguno nuweyi iki osagaga adulile gubyala ng’wana ungi. Hunagwene abhanhu bhagayomgaga giki, “bhuta bhinzika undekele luge lwane.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wiyumilija bho guchola nzila ja guginja amakoye ayo bhalinago, umukikalile kabho, na gubhalunguja bhichabho abho bhatali mumakoye, kugiki bhadule guyega kihamo, umuwikaji bhobho.

Mwanzo 2:18-23.

Marko 10:7.

KISWAHILI: UPINDE VUNJIKA UNIACHIE UGE(KAMBA YA MSHIPA WA MNYAMA) WANGU.

Methali hiyo ilianzia kwa mtu aliyekuwa akiwinda wanyama kwa kutumia upinde. Upinde huo ni mti ambao hukunjwa kwa kufungwa uge au mshipa wa mnyama, ambao huvutwa na mwindaji kwa kutumia mshale ndipo ana urusha mshale wake anapoachia.

Upinde huo unaweza kuvunjika kwa sababu ya kukunjwa na uge au kamba ya mshipa  wakati wa kuurusha mshale huo. Upinde huo ukivunjika mwindaji hupata mwingine kwa sababu amebaki na ile kamba ya mshipa. Ndiyo maana husema, “upinde vunjika uniachie uge au kamba yangu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye amefiwa na mtoto wake. Mtu huyo, huhudhunika sana, kwa sababu ya kuachwa na mtoto wake huyo wa pekee kwake. Watu humfariki kwa kumwambia kwamba, atazaa mtoto mwingine kwa sababu yeye yupo.

Mtoto huyo hufanana na upinde ambao huvunjika, kwa sababu naye mtoto amefariki. Uge au kamba hiyo ya mshipa hufanana na mama mzazi wa mtoto, kwa sababu naye amebaki kwa hiyo, anaweza kuzaa mtoto mwingine. Ndiyo maana watu husema kwamba, “upinde vunjika uniachie uge au kamba yangu.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilifu wanapopatwa na matatizo, na kuwafariji wenzao, ambao bado wako kwenye matatizo ili waweze kuishi kwa furaha, maishani mwao.

Mwanzo 2:18-23. “BWANA Mungu akasema, ‘‘Si vema huyu mtu awe peke yake. Nitamfanyia msaidizi wakumfaa.’’ Basi BWANA Mungu alikuwa amefanyiza kutoka katika ardhi wanyama wote wa porini na ndege wote wa angani. Akawaleta kwa huyu mtu aone atawaitaje, nalo jina lo lote alilokiita kila kiumbe hai, likawa ndilo jina lake. Hivyo Adamu akawapa majina wanyama wote wa kufugwa, ndege wa angani na wanyama wote wa porini. Lakini kwa Adamu hakupatikana msaidizi wa kumfaa. Hivyo BWANA Mungu akamfanya Adamu kulala usingizi mzito, naye alipokuwa amelala akachukua moja ya mbavu zake akapafunika mahali pale kwa nyama. Kisha BWANA Mungu akamfanya mwanamke kutoka kwenye ule ubavu aliouchukua kutoka kwa huyo mwanaume, akamleta huyo mwanamke kwa huyo mwanaume. Huyo mwanaume akasema, “Huyu sasa ni mfupa wa mifupa yangu na nyama ya nyama yangu, ataitwa ‘mwanamke,’kwa kuwa alitolewa katika mwanaume.’’”

Marko 10:7. “Kwa sababu hii mwanaume atamwacha baba yake na mama yake na kuambatana na mkewe na hao wawili, watakuwa mwili mmoja.’”

ENGLISH: BOW BREAK; LEAVE FOR ME MY STRING.

This saying originated from a man who was hunting animals by using a bow. The bow is made of a curved piece of wood joined at both ends by a taut string or a fibrous material extracted and dried from a dead animal skin, which is used as a bow string which the hunter pulls after attaching to it an arrow that he releases after extending the string to the maximum.

The bow can be broken as a result of being pulled by the hunter when he shoots the arrow. If the bow breaks, the hunter will find another one because he is left with the string. That is why he says, “bow break; but leave for me my string.”

This saying is compared with a person who loses a child in death. Such person becomes unhappy because he has lost the only child one had.  However, people comfort such a person by telling her that she will give birth to another child because she is there.

 In this context, the child who dies is like a bow that is broken. The string is similar to the baby’s mother, because she too has survived so she can give birth to another baby. That is why people say, “bow break; but leave for me my strinf.”

This sayinf teaches people on how to be patient when they are in trouble, and to comfort others, who are still in trouble, so that they can live happily.

Genesis 2: 18-23. Mark 10: 7.