Imbuki ya lusumo lunulo yilolile mihayo na amino. Imihayo yiniyo mumo yigakwilila, idadulile ugubhigutya abhanhu, kunguno abhanhu bhenabho b’adalyaga mihayo. Ulu bhaliyihoyela imihayo yiniyo, b’agasegaga mpaga bhuli ng’wene agabhona amino ga ng’wiye. Gashinaga lulu, umumahoya genayo bhagatub’aga abho abhanhu bhenabho, kunguno b’adalyaga mihayo nulu, bhadilyaga mino. Hunagwene abhanhu bhagayombaga giki, ‘b’adalyaga mihayo b’adilyaga mino.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo aliming’holo aha ng’wakwe. Umunhu ng’wunuyo ulu bhanhu bhungeniha, agayombaga mihayo mingi, ukunhu agusekaga, aluguzuga nduhu. Hunagwene abhanhu bhagang’wilaga giki, ‘b’adalyaga mihayo b’adilyaga mino.’

Ulusumo lunulo lolanga bhanhu higulya ya guleka nhungwa ja wiming’holo, umuwikaji bhobho, kugiki bhadule gubhagalila chiza ab’ageni bhab’o.

Yakobo 2:15-17.

 1 Yohane 3:18.

 Mathayo 15: 8-9.

KISWAHILI: HAWALI MANENO HAJIILI MENO.

Chanzo cha methali hiyo chaangalia maneyo na meno. Maneno hayo hata yawe mengi namna gani, hayawezi kuwashibisha watu, kwa sababu watu hao hawali maneno. Waongeapo maneno hayo, watu hao hucheka hali ambayo humuwezesha kila mmoja kuyaona meno ya mwenzake. Kumbe katika maongezi hayo watu hayo hujisikia njaa, kwa sababu hawali maneno wala hawajiili meno. Ndiyo maana watu husema kwamba, ‘hawali maneno hawajiili meno.’

Methali hiyo hulinganishwa kwa mtu ambaye ni mchoyo nyumbani kwake. Mtu huyo akifikiwa na wageni nyumbani kwakwe, huendelea kuongea maneno mengi, huku akicheka, bila kuwapikia chakula wageni wake hao. Ndiyo maana watu humwambia kwamba, ‘hawali maneno hawajiili meno.’

Methali hiyo hufundisha watu juu ya kuacha tabia za uchoyo maishani mwao, ili waweze kuwa wakarimu wa kuwatunza  vizuri wageni wao.

Yakobo 2:15-17.

 1 Yohane 3:18.

 Mathayo 15: 8-9.

 

ENGLISH: THEY NEITHER EAT WORDS NOR TEETH.

The source of the above saying is how someone can receive a visitor through words and teeth. When the two individuals meet, they can converse in sweet words to the extent of causing laughter; exposing their teeth. Those words and teeth cannot cure people’s hunger.  At the end, these people will still feel hungry.

This saying can be compared to greedy people who, when visited by guests, end up talking mere words with a lot of laughters without cooking food for them/visitors. Such people are being warned by telling them that ‘they neither eat words nor teeth.’

The saying teaches people to avoid selfishness in their lives rather embrace the habit of caring guests who visit their homes.

James 2: 15-17.

1 John 3:18.

Matthew 15: 8-9.

Imbuki ya lusumo lunulo yingilile kubhukalib’usha bho bhageni ha indili yakwe, ung’wana Gahi, uyo agalala ha mambo. Imambo gali manti ayo gagapunzagwa gakomelwa ndili. Ulu Yuma indili yiniyo, gasagaga hoi mapundu ayo ung’wana Gahi agawilya na b’iye aha b’alib’alile giki, ‘egelelaga koyi,’ nose agashiga kumhelo ya ndili, niyo ni yakwe. Hunagwene abhanhu bhagayombaga giki, ‘Ng’wana Gahi agalala ha mambo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alina wizang’holo bho mpaga gujiyib’a nu weyi. Umunhu ng’wunuyo agabhabhonelaga jisa abhageni b’akwe. Hunagwene abhanhu bhagayombaga giki, ‘ng’wana Gahi agalala ha mambo.’

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wizang’holo bho gub’akalib’usha abhageni bhab’o na gub’agola chiza, kugiki bhadizuluha abhanhu bhabho bhenabho.

I Petro 2:18 -25.

I Pet 3:16 -19.

Ufunuo 2:3.

KISWAHILI: NG’WANA GAHI ALILALA PEMBENI KWENYE MITI.

Chanzo cha methali hiyo chatokea kwenye ukaribishaji wa wageni katika ngozi yake ng’wana Gahi, aliye lala pembeni kwenye miti. Miti hiyo huchongwa kiasi cha kutosha kupigiliwa kwenye ngozi kwa lengo la kuikausha. Ngozi hiyo ikikauka, miti hiyo huacha matundu ambayo ng’wana Gahi aliyalalia. Alikuwa akiambiwa ‘sogea huko’ mwishowe akalila kwenye matundu hayo yaliachwa na miti hiyo ya kukaushia ngozi. Ndiyo maana watu husema kwamba, ‘ng’wana Gahi alilala pembeni kwenye miti.

Methali hiyo hulinganishwa kwa mtu mwenye ukarimu wa kuwakaribisha wageni mpaka anajisahamu yeye mwenyewe.  Mtu huyo huwahurumia wageni wake zaidi kuliko ajihurumiavyo yeye. Ndiyo maana watu husema kwamba, ‘ng’wana Gahi alilala pembeni kwenye miti.’

Methali hiyo hufundisha watu juu ya kuwa na ukarimu wa kuwakaribisha wageni na kuwatunza vizuri, ili wasiteseke watu wao hao.

I Petro 2:18 -25.

I Pet 3:16 -19.

Ufunuo 2:3.

 

ENGLISH: NG’WANA GAHI SLEPT ON THE CORNER ENDS.

The source of this saying comes from the reception of strangers. A host who is used to sleep on the animal hide receives his/her visitor and they both sleep on the animal hide. Because of the small size of the hide, the host is forced to squez himself/heself to the extent of sleeping on holes used for pegging the hide. When this happened, people could say, ‘ng’wana Gahi slept on the corner ends’ to mean extreme kindness to the visitor.

The saying can be likened to a hospitable person who feels remorse for others. Such a person feels more pity for his guests than for himself/herself. That is why such people are being described as people who ‘sleep on the corner ends.’

The saying teaches people about generosity and hospitality to others.

I Peter 2:18 -25.

I Pet 3:16 -19.

Revelation 2: 3.

Imbuki ya lusumo lunulo yingilile kubhuli bho masangu bho kaya. Ubhuli bho masangu bhunubho bhub’ukilile ha mbina ya b’akima. Imbina yiniyo ulushigu ulo igushulaga, b’alyaga masangu na gubalasana. Hunagwene ulu bhanhu bhali kihamo ulu b’ubalasana, abhanhu bhagayombaga giki, ‘kaya yalile masangu.’

Ulusumo lunulo lugalenganijiyagwa kubhanu abho bhali b’itolile, ulu b’iduma kaya yabho ucha, b’agahayaga giki, ikaya yiniyo yalile masangu. Gashinaga ikaya ugulya masangu, mumho gwiduma na gub’ulaga kaya yabho yiniyo. Hunagwene abhanhu ulu bhubhona b’itoji widumile na gub’ulaga kaya yab’o, bhagayombaga giki, ‘kaya yalile masangu.’

Ulusumo lunulo lolanga b’itoji higulya ya kuleka widumi bho gub’ulaga kaya yabho, kugiki bhadule gwikala b’itolile pye shigu ja wikaji bhobho.

Yeremia 3:18.

Isaya 50:1.

Malaki 2:14-16.

Ezra 10:3.

KISWAHILI: KAYA IMEKULA MAKANDE.

Chanzo cha methali hiyo chatokea kwenye ulaji wa makande wa kaya. Ulaji huo wa makande ulianzia kwenye mchezo wa wanawake. Mchezo huo au ngoma hiyo, ilikuwa na desturi ya kula makande siku ya kumaliza mchezo. Baada ya kula walisambaa kila mmoja kwenda nyumbani kwake. Ndiyo maana watu wakiona wenzao waliokuwa pamoja wamesambaa, husema kwamba, ‘kaya imekula makande.’

Methali hiyo hulinganishwa kwa watu waliooana, wakakosana na kuachana, kwa maana ya kuvunja mji. Mji huo huelezewa kwamba umekula makande. Kumbe kula makande ni kuvunja mji, baada ya kukosana kwa waliooana hao. Ndiyo maana watu wakiona watu walioona wamekosana na kuachana, husema kwamba, ‘kaya imekula makande.’

Methali hiyo hufundisha watu walioona juu ya kuacha ugomvi wa kuvunja mji wao, ili waweze kuishi pamoja siku zote za maisha yao.

Yeremia 3:18.

Isaya 50:1.

Malaki 2:14-16.

Ezra 10:3.

ENGLISH: THE FAMILY HAS EATEN MASANGU/ (MIXED MAIZE AND BEANS).

The source of this saying comes from eating cooked grains. The saying can be traced from the female dance where people were accustomed of eating cooked grains (masangu) at the end of the dance. After eating, each one of them could find his/her own way; leave the place. It is through this departure; going back to their respective homes that people can say ‘the family has eaten cooked grains (masangu)’ to mean departure.

The saying can be compared to married people, who appear to quarrel and finally separate. Their separation can be described by the saying that ‘the family has eaten cooked grains (masangu)’ to mean break up in marriage.

The saying teaches people about not involving in quarrelsome acts that may result into break ups in friendship or marriage. In so doing, they will be able to live together in peace and harmony throughout in their lives.

Jeremiah 3:18.

Isaiah 50: 1.

Malachi 2: 14-16.

Ezra 10: 3.

Imbuki ya lusumo lunulo yingilile kuwikaji bho jisumva ukuwelelo na bhuli b’ojo. Ijisumba jinijo jigab’izaga na shigu ningi ija gulwa ijiliwa. Aliyo lulu, ulu shigu ulo gucha, luli lumo duhu. Hunagwene abhanhu bhagayombaga giki, ‘jagulya ningi lwa gucha lumo.’

Ulusumo lunulo lugalenganijiyagwa kubhulamu b’o ng’wa munhu ubho agikalaga nabho aha welelo. Umunhu ng’wunuyo agikalaga ulya bho shigu ningi, kwingila ha gub’yalwa gokwe, ha b’ukuji na wikaji b’okwe bhose. Uweyi adebile igiki, ishiku ija gulya jinijo jili ningi, aliyo lulu, ulushigu ulo gucha, luli lumo duhu. Agabhalangaja nabhiye ugujitumila chiza ishigu jabho ija gulya jinijo. Hunagwene agab’awilaga abhiye giki ‘jagulya ningi lwa gucha lumo.’

Ulusumo lunulo lolanga bhanhu higulya ya gulya jiliwa ukunhu bhalitumama milimo yabho na gugab’ana ijiliwa jabho na bhichabho, kugiki bhadule gujitumila chiza ishigu jab’o ijaguya jinijo, kunguno ulushigu ulo gucha luli lumo duhu.

Muhubiri 5: 18-19.

Luka 17:17-20.

 Tajiri mpumbavu

KISWAHILI: ZA KULA NI NYINGI YA KUFA NI MOJA

Chanzo cha methali hiyo chatokea kwenye maisha ya kiumbe ulimwenguni na ulaji wake. Kiumbe hicho huwa kina siku nyingi za kula chakula. Lakini basi, siku ya kufa kwa kiumbe hicho ni moja tu. Ndiyo maana watu husema kwamba, ‘za kula ni nyingi ya kufa ni moja.’

Methali hiyo hulinganishwa kwenye maisha ya mwanadamu alivyo na siku nyingi za kula, lakini siku yake ya kufa ni moja tu. Mtu huyo huwa anakula mara nyingi katika siku zake hizo, ambazo ni za kuanzia kuzaliwa kwake, kukua na kuishi kwake. Yeye hufahamu kwamba anazo siku hizo nyingi za kula, lakini siku yake ya kufa ni moja. Hivyo huwafundisha watu wake juu ya kuzitumia vizuri siku hizo za kula ili waweze kuacha historia nzuri watakapokufa. Ndiyo maana huwaambia kwamba, ‘za kula ni nyingi ya kufa ni moja.’

Methali hiyo hufundisha watu juu ya kula chakula huku wakifanya kazi na kuwagawia wahitaji chakula chao, ili waweze kuzitumia vizuri siku zao, kwa sababu siku ya kufa ni moja.

Muhubiri 5: 18-19.

Luka 17:17-20.

 

ENGLISH: THERE’RE A NUMBER OF DAYS FOR EATING BUT ONE DAY FOR DEATH.

This saying comes from the real life of creatures that they have a number of days they can spend in eating but they have only one day for their death.

This saying can be compared to a man’s life with many days of eating, but having only one day for death. Under normal circumstances, human beings take food from birth to death which means several days (reference is made to human beings who live for quiet a long time). But, when it comes to death, it is only just a minute.

This saying, therefore, teaches people how to make good use of those eating days so that they can leave a certain legacy in life. It also teaches people to work hard and be able to donate food to the needy people because, in doing so, they will be preparing their own environment of being remembered in future.

Ecclesiastes 5: 18-19.

Luke 17: 17-20.

Imbuki ya lusumo lunulo yingilile kubhulasi bho ndimu bho ningi ng’wipolu. Unasi  ondimu ng’wunuyo, ulu uifuja indimu iyo uilengaga guilaga, ilisonga lwakwe, ligachimaga maswa umo ligagwilaga. Hunagwene abhanhu bhagayombaga giki, ‘isonga lyalya maswa.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo ufuja nhola bho gumtola munhu uyo aladadeb’ile igiki alina kajile kabhubhi. Agaimana inhungwa iyabhubhi yiniyo ya ng’wiyi aho Bitola. Hunagwene umunhu ng’wunuyo agayombaga giki, ‘isonga lyalya maswa.’

Ulusumo lunulo lolanga bhanhu higulya ya gwita b’ukengeji bho gudula gudeb’a chiza inhungwa ja b’itoji bhabho, haho bhali ugwitola, kugiki bhadizufuja nhola guti ni lisonga ilo ligalya maswa.

1 Samweli 20:36.

Mithali 15:3.

KISWAHILI: MSHALE UMEKULA MAJANI.

Chanzo cha methali hiyo chatokea kwenye uwindaji wa mnyama polini, kwa kutumia mshale. Mwindaji huyo wa wanyama poli kwa kutumia mishale, akimkosa mnyama aliye mlenga, mshale wake huangukia kwenye majani. Ndiyo maana watu husema kwamba, ‘mshale umekula majani.’

Methali hiyo hulinganishwa kwa mtu ambaye alikosea kuoa kwa kumuoa mtu ambaye hakuifahamu tabia mbaya alinayo mwenzeke huyo, kabla ya kuoana. Baada ya kuona ndipo akaigundua tabia hiyo mbaya ya mwenzake. Ndiyo maana mtu huyo husema kwamba, ‘mshale umekula majani.’

Methali hiyo hufundisha watu juu ya kufanya utafiti wa kutosha kufahamu tabia za wenzi wao watarajiwa kabla ya kuoana, ili wasize wakakosea kuoa kama ule mshale ulio kula majani.

1 Samweli 20:36.

Mithali 15:3.

 

ENGLISH: AN ARROW HAS EATEN GRASSES.

The source of the above saying comes from the hunting of animals in the forest by using arrows. If an arrow of the hunter misses the targeted animal, its arrow falls on the grasses. That is why people say, ‘the arrow has eaten grasses.’

This saying can be compared to a person who was mistaken for marrying a bad-mannered person. He came to realize it after marriage. This is why people can sympathize with such a person by telling him that ‘the arrow has eaten grasses.’

The saying teaches people about doing enough research to understand the behavior of their prospective mates before marriage. This will help them to have a perfect marriage partner.

1 Samuel 20:36.

Proverbs 15: 3.