Imbuki ya lusumo lunulo yilolile gwinga go bhikaji bha hakaya ndebhe. Ungeni ulu ushika ahakaya yiniyo ukija ugubhasanga abhinikili kaya, agubhuja, uko bhajaga, kugiki adule gumana. Hunagwene umunhu ng’wunuyo agabhujaga giki, ‘kaya iyi yajaga hali?’

Ulusumo lunulo lugalenganijjiyagwa kuli munhu uyo adebhile imilimo ya ng’wa munhu unkima ijinaguilang’hana ikaya. Umunhu unkima, agayilang’hanaga ikaya bho gubhazugila jiliwa, abhanhu bhaha kaya yiniyo.

Ulu hakaya ndebhe munhu unsanga alihoyi ungosha, unkima atiho, agabhujaga uko yajaga ikaya, kunguno ikaya imanilwe na nkima. Hunagwene abhanhu bhagabhujaga ulu bhungayiwa unkima ahaka ndebhe, giki ‘kaya iyi hali?’

Ulusumo lunulo, lolanga bhanhu higulya ya guimana chiza imilimo ya bhakima, umugujilang’hana ikaya, kugiki bhadule gubhambilija bho gwikala nabho chiza, umuwikaji bhobho.

Mwanzo 2:18 21-22.

Mathayo 19:6.

Luka 1:41 – 42.

KISWAHILI: MJI HUU UMEENDA WAPI?

Chanzo cha methali hiyo chaangalia uondokaji wa wanafamilia fulani kwenye mji wao. Mgeni akifika kwenye mji au familia hiyo, akamkosa mwenye nyumba ambaye ni mwanamke wa pale, huuliza alikoenda, ili aweze kufahamu. Ndiyo maana watu huuliza kwamba, ‘mji huu umeenda wapi?’

Methali hiyo hulinganishwa kwa mtu yule ambaye anafahamu kazi na umuhimu wa mwanamke katika kuutunza mji. Mwanamke huyo huutunza mji wake, kwa kuwapikia chakula watu waishio kwenye mji huo.

Mtu akienda kwenye mji fulani akamkuta mwanaume bila kuwepo mwanamke, huuliza ulikoenda mji, kwa sababu, mji hufahamiwa na mwanamke. Ndiyo maana watu wakimkosa mwanamke, huuliza kwamba, ‘mji huu umeenda wapi?’

Methali hiyo hufundisha watu juu ya kuyafahamu majukumu na wajibu wa wanawake katika kuitunza familia, ili waweze kuishi nao vizuri, maishani mwao.

Mwanzo 2:18, 21-22.

Mathayo 19:6.

Luka 1:41 – 42.

ENGLISH: WHERE HAS THIS FAMILY GONE?

The source of this saying is the departure of some family members from their living place. When a stranger arrives in at a family and misses the host, especially the host’s wife, he/she ask her husband on the whereabout of his wife, who is traditionally regarded as the care taker of the whole family. The question ‘where has this family gone?’ is asked to mean the absence of the key person in the family who ensures that food is always available for the family.

The saying can be compared to a man who knows the role and importance of a woman in taking care of the family. The woman takes care of her family by providing it with food and accommodation. So, when one visits another person, one of the expectations is to have good food and accommodation. All these services are traditionally associated with women roles in the family. Thus the absence of a woman in the family there is a possibility of not having a homely environment and one can dare to ask, ‘where has the family gone?’ to mean mother of the house.

The saying teaches people about understanding the roles and responsibilities of women in caring the family. They do so in order to have a good mannered family that knows and respects the roles and responsibilities of members in the family.

Genesis 2:18, 21-22.

Matthew 19: 6.

Luke 1:41 – 42.

Imbuki ya lusumo lunulo yilolile bhulanghani bho sabho, ijo munhu nbhabhi obhalekelaga bhiye, kugiki bhajilang’hane. Abhanhu bhenabho, bhalibhadamanile ugujilang’hana chiza isabho jinijo.

Iki jali mitugo isabha jinijo, ijo jalijibebhile  uko jafumile ukuli ng’winikili ojo, jigandya guyushoka imoimo ukuling’winiki ng’wunuyo.  Nose jigashila pye gushoka kuli nsabhi ojo. Hunagwene abhanhu aho bhana chene, bhuyomba giki, ‘jigajaga na ng’wenejo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alinsabhi. Umunhu ng’wunuyo ulu ucha ujileka isabho jinijo kubhanhu abho bhukija ugujidilila, jigashilaga. Abhanhu bhenabho, jigabhashililaga isabho jinijo kunguno bhadamanile kalije ka gujilang’hanila, ako okatumilaga ung’winikili. Hunagwene ulu jashila isabho jinijo, abhanhu bhagayomgaga giki, ‘jigajaga na ng’wenejo.’

Ulusumo lunulo lolanga bhanhu higulya ya gudebha kalang’hanile ka sabho jabho, kugiki jidule gubhambilija chiza, umuwikaji bhobho.

Mithali 23:5.

Mithali 27:24.

KISWAHILI: HUWA ZINAKWENDA NA MWENYEWE.

Chanzo cha methali hiyo, chaangalia utunzaji wa mali ambazo tajiri mmoja, aliwaachia watu fulani ili wazitunze. Watu hao walikuwa hawafahamu kuzitunza vizuri mali hizo.

Kwa vile mali hizo, zilikuwa mifugo, ambao walikuwa wanafahamu kwa tajiri yule walikotoka, walianza kurudi mmoja mmoja. Mwishowe mifugo wote walirudi nyumbani kwa yule tajiri. Ndiyo maana watu walipoelewa hivyo, walisema kwamba, ‘huwa zinakwenda na mwenyewe.’

Methali hiyo hulinganishwa kwa mtu yule ambaye ni tajiri aliyefariki, na kuwaachia mali zake watu walioshindwa kuitunza. Watu hao walishindwa kuitunza mali hiyo, mpaka ikawaishia yote, kwa sababu hawakuifahamu namna aliyokuwa akiitumia tajiri huyo katika kuitunza mali yake hiyo. Ndiyo maana watu husema kwamba, ‘huwa zinakwenda na mwenyewe.’

Methali hiyo hufundisha watu juu ya kuelewa namna ya kuitunza mali waliyo nayo, ili iweze kuwasaidia vizuri, katika maisha yao.

Mithali 23:5.

Mithali 27:24.

ENGLISH: THEY GO WITH THE OWNER.

The source of the saying comes from the way one can keep his/her worth. One rich person died, leaving his/her worth to move on in the hands of inheritors. Such inheritors failed to understand how to take care of them as a result, some of the properties, especially animals, started leaving to the place where the former owner used to stay. And, finally, all the properties returned back to the home of the former owner.

The saying can be compared to a rich man who dies laving behind properties to be taken care of by others, unfortunately, without telling them how to take good care of them. The failure to tell them what to do in taking care of them results into all properties disappearing to follow the former owner. It might mean also death of richness in the same way the owner died. To describe such a scenario, people can use the saying that ‘they go with the owner.’

The saying teaches people about understanding how to take care of their belongings and imparting knowledge to other relatives on how to care those belongings. In so doing, people will be ensuring continuity of their properties even after the death of the former owner. This will enable families to have good life through proper inheritance of properties.

Proverbs 23: 5.

Proverbs 27:24.

Imbuki ya lusumo lunulo yingilile kukikalile ka nda na ngongo. Inda nu ngongo jilimu mili go ng’wa munhu umo. Aliyo lulu, jidimanile, kunguno inda yili kubhutongi ya ngongo, uyo guli kunuma yao. Hunagwene abhanhu bhagayombaga giki, ‘nda idamanaga ya kungongo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu, uyo wingaga aha kaya yakwe, uja hanhu. Umunhu ng’wunuyo, adumana iyo igwilongaga ahanuma yakwe, kunguno atiho koyi. Uweyi agalindilaga abho bhali kukaya yakwe bhang’wile, naayimane iyo yiligela ahaka yakwe yiniyo.

Ihali yiniyo, igalenganijiyagwa na nda iyo idimanile  iyo igwitagwa ukungongo. Iyoyi idadulile uguyimana, aliyo jili mu mili gumo. Hunagwene abhanhu bhagayomgaga giki, ‘nda idamanaga ya kungongo.’

Ulusumo lunulo lolanga bhanhu higulya ya gwiyinha mhola ja gudula gung’wambilija bhuli ng’wene uguyidebha iyo yiligela ukukaya yakwe, haho wengilaga, kugiki bhadule gwikala bho bhuyegi umukaya jabho. Umuwikaji bhunubho, bhagudula gubhagunana wangu, abhanhu abho bhali na makoye, umukaya jabho.

Mithali 19:17.

 Luka 9:62.

KISWAHILI: TUMBO HUWA HALIFAHAMU YA MGONGONI.

Chanzo cha methali hiyo, chaangalia maisha ya tumbo na mgongo. Tumbo na mgongo zipo kwenye mwili wa mtu mmoja. Lakini basi, pamoja na hayo, hazifahamiani kwa sababu, tumbo liko mbele ya mgongo, ambao uko nyuma yake. Ndiyo maana watu husema kwamba, ‘tumbo huwa halifahamu ya mgongoni.’

Methali hiyo hulinganishwa kwa mtu yule, ambaye ameondoka nyumbani kwake, akaenda sehemu fulani. Mtu huyo hawezi kufahamu yanayotokea kule nyumbani kwake, kwa sababu yeye ametoka huko.

Yeye husubiri watu walioko kule nyumbani kwake, wampe taarifa juu ya kile kinachoendelea huko. Hali hiyo, hufananishwa na tumbo lisivyoweza kufahamu yale yanayotokea mgongoni, pamoja na vyote hivyo, kuwa katika mwili mmoja. Ndiyo maana watu husema kwamba, ‘tumbo huwa halifahamu ya mgongoni.’

Methali hiyo hufundisha watu juu ya kupeana taarifa juu ya kile kinachoendelea kule walikotoka ili taarifa hizo, ziweze kuwasaidia wale walioko kwenye matatizo. Maisha hao, yataweza kuwasaidia kwa haraka wale wanaohitaji msaada huo, maishani mwao.

Mithali 19:17.

 Luka 9:62.

ENGLISH: THE BELLY DOES NOT KNOW WHAT IS IN THE BACK.

The source of this proverb is the life of belly and back side of the human body. The belly and back are in the body of the same person but they don’t know each other. The belly lives in the front part of the body and the back lives in the back part of the same body.

The proverb can be compared to a person who left his/her home and went somewhere far from home and could not figure out what was going on at home. In order to know what is happening at his/her home, he/she was to depend on someone else who was left back home. Therefore, the presence of this person who was left home and the one who travelled far away from home can be likened to a relationship between belly and back.

The proverb teaches people about giving information about what’s going on in their place so that people can take up measures in case of any problem.

Proverbs 19:17.

 Luke 9:62.

Imbuki ya lusumo lunulo yingilile kukikalile ka bhanhu bha bulima. Abhanhu bhenabho, bhikalaga na kajile ka gwikala bhubhalola musilili abho bhaloga nabho. Hunagwene abhanhu, ulu munhu ubhalola musilili, bhagang’wilaga giki, ‘goga na bha bulima liso musilili.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo ali omasala mabhi. Umunhu ng’wunuyo, agalolaga nzila ya gubhitilila yabhubhi abhiye, guti gubhighila, nulu gubhitila ginhu jose jose, ijo jilija bhubhi.

Abhanhu abho bhagamanile amasala ga ng’wa munhu ngu’wunuyo, igiki gali mabhi, bhagabhahugulaga abhichabho, kugiki bhiyangalile, adizudula gubhitila yiyabhubhi yiniyo. Hunagwene abhanhu bhagayombaga giki, ‘goga na bha bulima liso musilili.’

Ulusumo lunulo lolanga bhanhu higulya ya guleka nhungwa ja gubhitila ya bhubhi abhichabho, na gwilalang’hana na bhanhu abha masala mabhi, kugiki, bhadizitilwa yiyabhubhi, yiniyo, umuwikaji bhobho.

Mathayo 5:29.

 2 Petro 2:14.

KUOGA NA WATU WA BULIMA JICHO KWENYE MAENEO YA CHINI.

Chanzo cha methali hiyo chatokea kwenye maisha ya watu wa bulima. Watu hao, walikuwa na desturi ya kuwaangalia kwa jicho la chini chini, wale waliokuwa wakioga nao. Ndiyo maana watu husema kwamba, ‘kuoga na watu wa bulima jicho kwenye maeneo ya chini.’

Methali hiyo hulinganishwa kwa mtu yule, ambaye ana akili mbaya. Mtu huyo hutafuta njia za kuwatendea maovu wenzake, kama vile kuwaibia, au kuwatendea ovu lolote lile.

Watu wale wanaozifahamu akili mbaya za mtu huyo, huwaangalisha wenzao, ili muovu huyo asije akawatembea uovu huo. Ndiyo maana watu husema kwamga, ‘kuoga na watu wa bulima jicho kwenye maeneo ya chini.’

Methali hiyo hufundisha watu juu ya kuacha tabia za kutenda maovu, na kuwa makini na watu wenye akili za kutenda maovu, wasije wakawatendea uovu huo, maishani mwao.

Mathayo 5:29.

2 Petro 2:14.

ENGLISH: IN SHOWERING TOGETHER WITH THE BULIMA PEOPLE ALWAYS THEIR EYES ARE DOWN ON YOU.

The source of the proverb comes from the lives of Bulima people. These are the people who had a bad habit. So, when bathing together, they will always keep their eyes on you to look for ways to hurt you. This is why people say ‘in showering together with the Bulima people always their eyes are down on you.’

The proverb can be compared to a person who has a bad mind. Such a person looks for ways to hurt others, such as robbing them, or doing anything wrong.

The proverb teaches people about giving up bad habits, and being careful with people who do evil things. This will make them be good people in the society and be loved by others as well.

Matthew 5:29.

2 Peter 2:14.

Imbuki ya lusumo lunulo yilolile bhusumba, ubho bhujile wileka, kunguno ya gubyalwa heke bhuli ng’wene. Ubhusumba bhunubho, bhugabhejiyagwa na bhanhu abho bhali bhilika limo. Abhanhu bhenabho bhadulile gwigusha, nulu goga kihamo, kunguno amasala gabho gali halumo.

Aliyo lulu, amalika ga bhanhu gagajaga gitonja, bhuli ilika kunguno abhanbhu, bhadakulanijaga lihamo pye abhose. Hunagwene abhanhu bhagayombaga giki, ‘bhusumba bhudogelagwa kihamo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agisanjaga mulilika lya bhanhu abho bhadibhang’wi lika lwakwe. Umunhu ng’wunuyo adulile nulu guntola ng’waniki uyo, alenganilile na bhizukulu bhakwe. Hunagwene abhanhu bhagang’wilaga giki, ‘bhusumba bhudogelagwa kihamo.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka nhungwa ja gwibhinzila ikujo kubhanhu, bho gwisanja muli lika ilo, lidilyabho, kugiki, bhadule gwikala ni kujo lyabho, umunzengo gobho.

Yohane 1:24-27.

KISWAHILI: LIKA HALIOGWI KWA PAMOJA.

Chanzo cha methali hiyo chaangalia lika ambalo hutofautina na lingine, kwa sababu ya kuzaliwa wakati tofauti kwa kila mmoja.

Ulika huo, huundwa na watu wenye umri uli sawa. Watu hao waweza hata kucheza na kuoga kwa pamoja, kwa sababu akili zao huendana.

Lakini basi, lika za watu hutofautiana kutoka mtu mmoja hadi ng’wine, kwa sababu ya watu wote kutokukua kwa pamoja. Ndiyo maana watu husema kwamba, ‘lika haliogwi kwa pamoja.’

Methali hiyo hulinganishwa kwa mtu yule ambaye hujiingiza kwenye lika ambalo siyo la watu wa lika lake. Mtu huyo aweza hata kumuoa binti ambaye ni wa lika la wajukuu zake. Ndiyo maana watu humwambia kwamba, ‘lika haliogwi kwa pamoja.’

Methali hiyo hufundisha watu juu ya kuacha tabia za kujivunjia heshima kwa kujiingiza kwenye kundi la watu wa lika ambalo, ni la watu wengine, ili waweze kuishi kwa heshima katika kijiji chao, maishani mwao.

Yohane 1:24-27.

ENGLISH: AGE DIFFERENCE MATTERS.

The source of the proverb is the difference in age between one person and another person. This comes because these people are born at different times. People of the same age are likely to share so many things in common. They can shower together, play together,ect. But, if their ages are different, they are likely not to share some things. This is why people can tell such individuals that ‘age difference matters’ to mean they are not the same.

The proverb can be compared to a person who indulges in a group that the members are not his/her mate. The person may even marry a daughter who belongs to her grandchildren in terms of age. That is why people can tell such individuals that ‘age difference matters.’

The proverb teaches people about giving up self-destructive behaviour. They need to respect their ages and behave according to the set ethnical conducts of a particular society.

John 1: 24-27.