Imbuki ya lusumo lunulo, yilolile bhutungi bho ginhu, ijo jilemejiwe ugutumamilwa. Untungi o ginhu jinijo, agatungaga ukunu wimilile, kugiki adule gupela wangu, ulu bhumhona abhanikili, nulu abho bhajilemejije. Hunagwene abhanhu bhagayombaga giki, ‘ntunga jilemejije agatungaga wimilile.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu, uyo atogilwe gwita mihayo ya bhubhi, umukalile kakwe. Umunhu ng’wunuyo, agiitaga iyo iliyabhubhi yiniyo, ukunu wimilile shangu na gupela, kunguno igabhizaga ilemejiwe imihayo yiniyo.

Uweyi agalenganijiyagwa nu ntunga jilemejije, kunguno nang’hwe agiitaga imihayo iyo ilemejije iyabhubhi yiniyo, ukunu alibihi na kupela, ulu bhumhona abho bhayilemejije. Hunagwene abhanhu bhagang’wilaga umunhu ng’wunuyo giki, ‘ntunga jilemejije agatungaga wimilile.’

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gwita ya bhubhi, kugiki bhadule gujidimila chiza isheria jabho, umuwikaji bhobho.

Mwanzo 4:8-9.

Mathayo 27:3-4.

KISWAHILI: MFUNGAJI WA KILICHOKATAZWA HUFUNGA AKIWA AMESIMAMA

Chanzo cha methali hiyo, chaangalia ufungaji wa kitu kilichokatazwa kutumiwa. Umfungaji wa kitu hicho, hufunga huku akiwa amesimama, ili aweze kukimbia kwa haraka, wakimuona wale waliokikataza kutumiwa. Ndiyo maana watu husema kwamba, ‘mfungaji wa kilichotazwa hufunga akiwa amesimama.’

Methali hiyo, hulinganishwa kwa mtu yule apendaye kufanya maovu katika mwenendo wake. Mtu huyo, huyafanya maovu hayo huku akiwa amesimama tayari kwa kukimbia, kwa sababu anafahamu kwamba hayo, yamekatazwa katika jamii.

Yeye hulinganishwa na mfungaji wa kitu kilichokatazwa, afungaye huku akiwa amesimama, kwa sababu, naye huyafanya maovu hayo, kwa kuibia akiwa tayari kukimbia wakati wowote, wakimuona wale wahusikao na sheria ikatazayo maovu hayo. Ndiyo maana watu humwambia kwamba, ‘mfungaji wa kilichotazwa hufunga akiwa amesimama.’

Methali hiyo hufundisha watu juu ya kuacha tabia za kufanya maovu katika jamii, ili waweze kuishi kwa kufuata sheria za maeneo yao, katika maisha yao.

Mwanzo 4:8-9.

Mathayo 27:3-4.

ENGLISH: HE WHO FASTENS WHAT IS FORBIDDEN WILL DO IT WHILE STANDING.

The source of this proverb is someone who fastens something in the environment where doing such a fastening activity is forbidden. Such a person is likely to fasten it while standing for fear of being caught by those who forbade the doing of the activity of fastening. This is why people can describe this scenario using the proverb that ‘he who fastens what is forbidden will do it while standing.’

The proverb can be likened to a man who loves to do evils in his life. This person can be doing those evils with a lot of attention because he knows that he can be caught any time therefore he has to be ready to run fast to free himself from being beaten.

The proverb teaches people about giving up bad habits in the society. This will enable them to have a better society where people love each other.

Genesis 4: 8-9.

Matthew 27: 3-4.

Imbuki ya lusumo lunulo, yingilile kuli munhu uyo oli mulugendo, lo guja halebhe. Umunhu ng’wunuyo, ulu oduma ugushiga uko ajile olalijaga habhaduguye. Uweyi agahayiyagwa giki, olalaga mzila. Hunagwene abhanhu bhagayombaga giki, ‘njile njile igalaja mzila.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu, uyo agabhuchaga nimo ogudilila bho gugutumama chiza, mpaga ogushisha aha nhalikilo yago.

Umunhu ng’wunuyo, agikalaga na bhanhu bha wiza, abho bhadulile ugung’wambilija ijinagugumala chiza unimo gokwe gunuyo. Uweyi agitaga bhukengeji bho gubhadebha abhanhu, abho bhalibhawiza, umuwikaji bhobho.

Uweyi, agalenganijiyagwa na munhu, uyo olimulugendo uyo agalalija habhaduguye, uhayiwa giki, olalijaga munzila, kunguno nang’hwe agikalaga na bhanhu abho bhadulile ugung’wambilija ijinagugumala chiza unimo gokwe gunuyo. Abhanhu bhenabho, ha bhaduguye nang’hwe. Hunagwene abhanhu bhagayombaga giki, ‘njile njile igalaja mzila.’

Ulusumo lunulo, lolanga bhanhu higulya ya kuitumama chiza imilimo yabho, mpaka bhayimale, bho guhoya na bhanhu bhiza, abho bhadulile ugubhambilija ijinaguyimala chiza, imilimo yabho yiniyo.

Mathayo 21:28- 31.

KISWAHILI: NAENDA NAENDA ILIMLAZA NJIANI.

Chanzo cha methali hiyo, chatokea kwa mtu yule, ambaye alikuwa na safari yake ya kwenda sehemu fulani. Mtu huyo, alishindwa kufika kule aendako, akaamua kulala kwa ndugu zake, waliomo njiani. Hali hiyo, watu huisema kwamba, amelala njiani. Ndiyo maana watu husema kwamba, ‘naenda naenda ilimlaza njiani.’

Methali hiyo, hulinganishwa kwa mtu yule, ambaye huianza kazi yake na kuifuatilia vizuri, kwa kuyitekeleza mpaka kuifikisha kwenye mwisho wake.

Mtu huyo huishi na watu wale wawezao kumsaidia katika kulifikia lengo la kuimaliza vizuri kazi yake hiyo. Yeye hufanya utafiti wa kuwaelewa watu wale wenye nia njema, iwezayo kumsaidia katika kulifikia lengo la kazi yake.

Mtu huyo, hulinganishwa na mtu yule aliyekuwa safarini, akalala kwa ndugu zake, waliomo njiani, kwa sababu naye, huishi na watu wenye nia njema ya kuweza kumsaidia katika kuimaliza vizuri kazi yake hiyo. Watu hao, ndio ndugu zake mtu huyo, waliomo njiani mwa kulifikia lengo la kuimaliza vizuri kazi yake. Ndiyo maana watu humwambia kwamba, ‘naenda naenda ilimlaza njiani.’

Methali hiyo, hufundisha watu juu ya kuyatimiza malengo ya kazi zao, mpaka mwisho, kwa kuongea na watu wale wawezao kuwasaidia katika kuyafikia vizuri, malengo ya kazi zao hizo,

Mathayo 21:28- 31.

ENGLISH: TOO MUCH PROMISE TO LEAVE MADE ONE SLEEP ON THE WAY.

The source of the proverb came from the man who was travelling to somewhere far from home. He kept on promising to leave but finally he delayed his departure and ended up not reaching his destination. He had to sleep on the way. This is why people can describe this scenario using the proverb that ‘too much promise to leave made one sleep on the way.’

The proverb can be compared to a man who begins his work and pursues it well by carrying it out to the end. This person can live with other people who can help him reach his goal. Those people can help him conduct research in order to understand the ways he can use to reach his desired destination. Those people, whom this person reaches them on the way, are well-to-do individuals who are knowledgeable enough in helping him to complete his mission.

The proverb teaches people about accomplishing their career goals to the end, by talking to people who can help them achieve their goals.

Matthew 21: 28-31.

Imbuki ya lusumo lunulo, yingilile kuli munhu uyo agagenihaga bhanhu, ukunu obhuchaga nidebe lya bhufu. Umunhu ng’wunuyo, agabhulagilagwa ng’ombe ni kaya iyo wigenihaga.

Ulu uhaya gushoka kaya, aginhagwa nyama ya ng’ombe, iyo igakomelgwa mpaga yuma. Iyiniyo hiyo agajaga nayo kaya, pye ni likunza nalyo agachalaga kukaya yakwe. Hunagwene abhanhu bhagayombaga giki, ‘nja na sunge agashokaga ni tono lyakwe.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu, uyo adebhile ugubhagunana abhiye bho gubhinha, ijo alinajo. Umunhu ng’wunuyo, alinabhutogwa bho ng’wang’hana ukubhiye, ubho bhugang’wambilijaga ugubhinha na bhiye ijo alinajo.

Abhanhu abho agabhinhaga ginhu, nabho bhagang’winhaga ginhu jitale gulebha nijo ofunyaga uwei. Agalenganijiyagwa nu ngeni uyo agagenihaga na sunge ya bhufu, ogashoga na nyama ya ng’ombe, kunguno nang’hwe agapandikaga jikolo, ijo aginhiyagwa na bhanhu abho agabhambilijaga. Hunagwene abhanhu bhagang’wilaga giki, ‘nja na sunge agashokaga ni tono lyakwe.’

Ulusumo lunulo, lolanga bhanhu higulya ya gubhachalila ginhu josejose, abhanhu abho bhalibhageniha, na gubhagalila chiza, abhageni bhabho, kugiki bhadule guchala josejose, ukukaya jabho, ulubhashokile.

Mathayo 2:10-11.

Isaya 9:27.

KISWAHILI: APELEKAYE ZAWADI HURUDI NA ZAWADI.

Chanzo cha methali hiyo, chatokea kwa mtu yule, ambaye huanza safari ya kutembelea watu huku amebeba debe la unga. Mtu huyo, huchinjiwa ng’ombe na familia ile aliyoitembelea.

Akitaka kurudi nyumbani kwake, hupewa nyama ya ng’ombe iliyokaushwa, pamoja na ngozi yake, ambazo huzipeleka nyumbani kwake kama zawadi. Ndiyo maana watu husema kwamba, ‘apelekaye zawadi hurudi na zawadi.’

Methali hiyo, hulinganishwa kwa mtu yule, ambaye anafahamu kuwasaidia wenzake kwa kutumia kile alicho nacho. Mtu huyo, anaupendo wa kweli kwa wenzake, ambao humsaidia katika kuwapatia wenzake hao, kile alichonacho.

Watu nao, humpatia vitu mbalimbali kama zawadi, kwa upendo wake wa kuwaletea zawadi zake. Yeye hulinganishwa na mgeni yule aliyepeleka zawadi kwa wale aliowatembelea, nao wakampatia nyama ya ng’ombe kama zawadi, kwa sababu naye, hupata zawadi mbalimbali kutoka kwa watu anaowasaidia, katika maisha yake. Ndiyo maana watu husema kwamba, ‘apelekaye zawadi hurudi na zawadi.’

Methali hiyo, hufundisha watu juu ya kuwapelekea zawadi wale wanaowatembelea, na kuwapokea kwa ukarimu wageni wao, ili watakaporudi kwenda kwao, wawe na zawadi za kupeleka nyumbani kwao.

Mathayo 2:10-11.

Isaya 9:27.

ENGLISH: HE WHO GOES WITH PRESENT RETURNS WITH PRESENT.

The source of this proverb comes from a person who used to visit her relatives with a container of maize flour as her present to her host. A cow may be slaughtered for for such a person. When she wants to return home, her host finds herself obliged to give her visitor some presents that can be dried beef along with the cow’s hide to take back home. This is where the source of this proverb that ‘he who goes with present returns with present.’

The proverb can be compared to a person who knows how to help his/her friends in needy times. Such a person, by helping others, he/she is investing for his/her own future because he/she is likely to be helped when he/she needs it.

This proverb teaches people to value each other. When one pays visit he/she has to carry something as present to his/her host. In so doing, the host, in return, can do the same to him/her. This will help to strengthen friendship and togetherness.

Matthew 2: 10-11.

Isaiah 9:27.

 

Imbuki ya lusumo lunulo yingilile kujigano ja ng’wa Sayayi, uyo ocholaga bhusabhi. Usayayi ng’wunuyo, agabhuta ntwe go ng’ombe, nu nkila goyo, ugajichimika mubhulolo.

Aho amala ugwita chiniko, agalija ng’wano, aliyomba giki, ‘ng’ombe yakwe yalibhilaga muludefu. Abhanhu bhagaga hoyi bhingi, bhugidima unkila na mapembe gayo, huna bhandya lulu uguidubula. Aho bhaduta, bhugudubula ntwe nu nkila  gunuyo duhu.

Usayayi ubhawila giki, bhanipe, kunguno bhayibhudikijaga ing’ombe yakwe mubhulolo. Bhaganipa ng’hana, ng’ombe ningi, mpaga ubhiza nsabhi ntale. Hunagwene abhanhu bhagayombaga giki, ‘nkinda mahagala agabyala mhanga.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga jikolo, bho gubhalemba abhanhu. Umunhu ng’wunuyo, agatumilaga bhushilimu bho gugalucha mihayo iyo idulile gumpandikila sabho, ija gufumila ukubhiye bhenabho.

Uweyi agalenganijiyagwa na sayayi, uyo agabhalemba abhanhu bho bhushilimu bhokwe, mpaga bhunipa ng’ombe ningi, kunguno nang’hwe agabhutumilaga ubhushilimu bhokwe mpaga opandika sabho, ija gufumila ukubhiye bhenabho. Hunagwene abhanhu bhagang’wilaga giki, ‘nkinda mahagala agabyala mhanga.’

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gusola sabho ja bhanhu bho gubhalembagula, kugiki bhadule guitumama imilimo iyo idulile gubhapandikila sabho ja gutumila umuwikaji bhobho.

Luka 16:1-8

KISWAHILI: MCHOMEKA PEMBE ALIZAA WAZIMA

Chanzo cha methali hiyo, chatokea kwenye hadithi ya Sungura, aliyekuwa akitafuta utajiri. Sungura huyo, alikata kichwa cha ng’ombe, na mkia wake, akavichomeka kwenye matope.

Alipomaliza kufanya hivyo, alipiga yowe, akisema kwamba, ng’ombe wake amedidimia kwenye matope. Watu wengi walifika kwenye tukio hilo, wakashika pembe na mkila ili waweze kumtoa ng’ombe huyo kwenye matope hayo. Walipomvuta walitoa kichwa na mkia tu, bila mwili wake.

Sungura aliwaambia wamlipe, kwa sababu wamemkata ng’ombe wake kwenye matope hayo. Watu hayo, kweli walimlipa ng’ombe wengi, mpaka akawa tajiri mkubwa. Ndiyo maana watu husema kwamba, ‘mchomeka pembe alizaa wazima.’

Methali hiyo, hulinganishwa kwa mtu, yule ambaye hupata mali kwa kuwadanganya watu. Mtu huyo, hutumia ujanja wa kugeuza maneno yale yawezayo kumpatia mali za kutoka kwa wenzake hao.

Yeye hulinganishwa na Sungura yule aliyewadanganya watu kwa ujanja wake, mpaka wakamlipa ng’ombe wengi, kwa sababu naye, hutumia ujanja wake ambao humwezesha kupata mali za kutoka kwa wenzake hao. Ndiyo maana watu humwambia mtu huyo kwamba, ‘mchomeka pembe alizaa wazima.’

Methali hiyo, hufundisha watu juu ya kuacha kuchukua mali za watu kwa kuwadanganya, ili waweze kufanya kazi zile ziwezazo kuwapatia mahitaji yao, maishani mwao.

Luka 16:1-8.

Imbuki ya lusumo lunulo yilolile nyabhu ya mumapolu. Inyabhu yiniyo, igikalaga ibhisile mumafa, kunguno ya gogoha gutulwa na bhanhu. Ulu yumhona munhu, igibhisaga kunguno igacholaga gulya ngoko ja bhanhu. Hunagwene abhanhu bhagiitanaga ‘kimbulu ng’wifa,’ kunguno ya gwikala goyo umumafa munumo.

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ogalucha inhungwa jakwe, jibhiza jabhubhi. Ubhubhi bhunuyo, bhuli kihamo  na gwibha jikolo ja bhanhu.

Umunhu ng’wunuyo, agalenganijiyagwa ni kimbulu iyo igalyaga ngoko ja bhanhu, kunguno nang’hwe, agandyaga gwibha jikolo ja bhanhu. Hunagwene abhanhu bhagangwitanaga giki, ‘kimbulu ng’wifa.’

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja wibhi, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Mathayo 7:15.

KISWAHILI: PAKA SHUME.

Chanzo cha methali hiyo, chatokea kwenye paka wa polini. Paka huyo, huishi kwa kujificha kwenye majani, kwa sababu ya kuogopa kupigwa na watu.

Akimuona mtu, hutafuta sehemu ya kujificha, kwa sababu ya yeye kuwa na lengo la kumwibia kuku wake.  Ndiyo maana watu humwita, ‘paka shume.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye amebadilika kitabia na kuwa na tabia mbaya. Tabia hiyo mbaya, ni pamoja na ile ya kuiba mali za watu.

Mtu huyo, hulinganishwa na paka shume ambaye hula kuku za watu, kwa sababu naye, huanza kuiba mali za watu. Ndiyo maana watu humwita mtu huyo kuwa ni ‘paka shume.’

Methali hiyo, hufundisha watu juu ya kuacha tabia za wizi, ili waweze kuishi vizuri na wenzao, maishani mwao.

Mathayo 7:15.

ENGLISH: A WILD CAT IN THE GRASS.

The source of this saying is a wild cat that tends to hide for fear of being killed for stealing people’s chicken. When the wild cat sees a human being, it hides itself in grasses.

 This saying can be likened to a person who has changed his/her behaviour and attitude. This includes being a thief and other forms of misconducts. Such a person can be compared to a wild cat.

The proverb teaches people to break free from the habits of robbery, which can make them to always live in fear. Rather, they have to respect one another.

Matthew 7:15.