Imbuki ya lusumo lunulo yingilile kukikalile kabhana b’usumab’u. Abhanhu bhenabho bhali bha tarafa ya b’usumab’u, Wilaya ya Kwimba, umu Nkoa go Ng’wanza. Abhana b’usumab’u bhali bhasala bha gub’ub’isa ubhung’hana. Ulu munhu ubhabhuja ginhu bhayombaga giki, bhadamanile. Gashinaga bhamanile aliyo bhalib’isa, guti gulalila lugoye. Hunagwene abhanhu ulu bhumhona munhu alib’isa ginhu, bhagayombaga giki, ‘b’usumab’u yalalilaga lugoye.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adab’uyombaga ubhunghana, umukikalile kakwe, Umunhu ng’wunuyo agab’ub’isaga ubhunghana ubho bhalitogwa gubhumana abhiye. Hunagwene abhanhu bhagayombaga giki, ‘b’usumab’u yalalilaga Lugoye.’

Ulusumo lunulo lolanga bhanhu higulya ya kubhawila bhunghana abhichabho, ubho b’udulile gub’ambilija ijina gwikala bho mholele nabho, umuwikaji bhobho.

Yoshua Bin Sira 27:16-21.

Mithali 20:19.

Mithali 25:19.

KISWAHILI:  B’USUMAB’U IMELALIA KAMBA.

Chanzo cha methali hiyo chatokea kwenye maisha ya wale watokao busumabu. Watu hao ni wa tarafa ya Busumabu, Wilaya ya Kwimba, mkoani Mwanza. Watu hao walikuwa wajanza wa kuuficha ukweli. Mtu akiwauliza jambo fulani, wao walijibu kwamba, hawalifahamu. Kumbe wanalifahamu, lakini wao hulificha kama kulalila kamba. Ndiyo maana watu wakimuona mmoja anaonekana kuwa na hali ya kuficha kitu, husema, ‘busumabu imelalia kamba.’

Methali hiyo hulinganishwa kwa mtu yule asiye sema ukweli maishani mwake. Mtu huyo huwaficha wenzake ukweli ule watakao kuufahamu, ambao utawasaidia maishani mwao. Ndiyo maana watu hao husema kwamba, ‘busumabu imelalia kamba.’

Methali hiyo hufundisha watu juu ya kuwaambia watu wao ukweli uwezao kuwasaidia katika kuishi kwa amani na wenzao, maishani mwao.

Yoshua Bin Sira 27:16-21.

Mithali 20:19.

Mithali 25:19.

 

ENGLISH: BHUSUMABHU HAS SLEPT ON THE ROPE

The source of the above saying comes from the lives of people who come from a place known as Bhusumabhu; a division in Kwimba District, Mwanza Region.

Those people were clever enough to hide truth from other people. When they were asked about something their reply would always be ‘I don’t know/understand.’ But, in fact, they know/understand it. Rather, they hide it like sleeping on a rope. This is why when people see someone who appears to be clever enough to hide truth from others they can say ‘bhusumabhu has slept on a rope.’

The proverb is likened to a person who does not tell the truth in his/her life. Such a person hides truth from others, which, in so doing, can deny them success in life. This is why a person can warn such people by telling that ‘bhusumabhu has slept on a rope.’

The proverb teaches people about telling truth that can help them live in peace with their neighbors in their lives.

Joshua Bin Sira 27: 16-21.

Proverbs 20:19.

Proverbs 25:19.

Imbuki ya lusumo lunulo yingilile kubhuleki bho guyib’inza nkila iyo yilalile. Ubhub’inzi bho nkila bhunubho, bhulisawa na guyimisha, kunguno ulu gugondwa unkila gunuyo, igusatya mpaga yumisha. Hunagwene abhanhu bhagayombaga giki, ‘ilalile idab’inzagwa nkila.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alembelile hanhu. Umunhu ng’wunuyo idichiza ugunhadikija gwita ginhu, ijo uweyi adujihayaga. Gashinaga lulu, ilichiza umunhu ng’wunuyo wiyangule ng’winikili ugugutumama unhimo uyo aligudula weyi bho nduhu uguhadikijiwa na bhanhu. Hunagwene abhanhu ulu b’umhola munhu adudililaga mhaho uyo aligubhona, bhagayomba giki, ‘ilalile adab’inzagwa nkila.’

Ulusumo lunulo, lolanga bhanhu higulya ya gutumila wiyabhi bhobho ijinagwikala, nulu ijinagugutumama unhimo uyo bhaligutogwa bhoyi. Gashinaga lulu, yigelelilwe kuleka ugubhahadikija abhichabho guyita iyo b’adayitogilwe, umuwikaji bhobho.

Ayubu11:19.

Mithali 3:24.

Yeremia 51:57.

Marko 14:41.

KISWAHILI: ILIYOLALA HAIVUNJWI MKIA.

Chanzo cha methali hiyo chatokea kwenye uachaji wa kuvunja mkia wa ile iliyolala. Uvunjaji huo wa mkia uko sawa na kuiamusha hiyo iliyolala, kwa sababu ya kupata maumivu yatokanayo na kukunjwa kwa mkia huo. Ndiyo maana watu husema kwamba, ‘iliyolala haivunjwi mkia,’ kwa sababu ikikunjwa itapata maumivu ya kuiamusha haraka.

Methali hiyo hulinganishwa kwa mtu ambaye ametulia sehemu fulani. Mtu huyo haipendezi kumlazimisha kufanya kitu ambacho yeye hataki kukifanya. Kumbe basi, ni vizuri kwa mtu huyo kumuacha aamue yeye mwenyewe kile apendacho kukitekeleza, au kazi ambayo yeye apenda kuifanya. Ndiyo maana watu husema kwamba, ‘iliyolala haivunjwi mkia.’

Msemo huo hufundisha watu juu ya kutumia uhuru wao vizuri, katika kuishi maisha wayachaguayo, au kufanya kazi waonayo kuwa wao itawasaidia, katika kuyaendesha maisha yao, ili mladi hawavunji sheria za nchi, au za maisha yale waliyoyachagua wao wenyewe.

Ayubu11:19.

Mithali 3:24.

Yeremia 51:57.

Marko 14:41.

 

ENGLISH: A TAIL OF THE SLEEPING ONE IS NOT BROKEN.

The source of the above saying comes from failing to break the tail of a sleeping animal, for example, ship. The breaking of the tail is the same as forcing the sleeping animal to wake up and respond promptly. This response can be due to pain the animal can go through. This is why people say ‘a tail of the sleeping one is not broken’ because if it is twisted it will have the pain that can force the animal to move away as quickly as possible.

The saying can be likened to a quiet person. Such a person does not like to be forced to do something he does not want to do. It is better to leave people have freedom to decide on what things they would like to do in their lives.

The saying teaches people how to exercise their freedom by living the life they choose, or to do the work that they think will benefit them in running their lives in a manner that does not violate the laws of their nations or of their own chosen life.

Job 11:19.

Proverbs 3:24.

Jeremiah 51:57.

Mark 14:41.

Imbuki ya lusumo lunulo yingilile kujisumva ijo jigiiganikilaga giki jilina masala mingi noyi. Ijisumva jinijo jidazunije  igiki alihoyi ungi uyo alina masala guti joyi. Hunagwene jigayombaga giki, ‘oho agelelile amasala gako naho andijije agane.’

Ulusumo lunulo lugalenganijiygwa kuli munhu uyo witulile b’ushilimju bho gubhadalaha abhiye umuwikaji bhokwe. Umunhu ng’wunuyo ahayile ayombe weyi duhu, abhangi b’adizuyomba. Hunagwene agabhawilaga abhiye giki, ‘aho agelelile amasala gako naho andijije agane.’

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na widohya bho gudebha igiki, ilihoyi mingi iyo bhadayideb’ile, iyo bhadulile gulangwa na b’ichab’o abho bhayideb’ile chiza.

Gashinaga lulu, yigelelilwe abhanhu bhenabho, bhejileke inhungwa ija bhudoshi bho gub’adalaha abhichab’o, kugiki bhadule gwikala bho mholele na abhichib’o , umuwikaji bhobho.

Zaburi 14:1-3.

Zaburi 54:1-3.

KISWAHILI: PALE ZIKOMEAPO AKILI ZAKO NDIPO ZIANZIAPO ZANGU.

Chanzo cha methali hiyo chatokea kwenye kiumbe ambacho hujifikiria kwamba kina akili nyingi sana. Kiumbe hicho hakikubali kwamba, kuna kingine ambacho kina akili kama chenyewe. Ndiyo maana kiumbe hicho humwambia mwingine kwamba, ‘pale zikomeapo akili zako ndipo zianziapo zangu.’

Methali hiyo hulinganishwa kwa mtu ambaye hujifanya mjanja wa kuwadharau wenzake maishani mwake. Mtu huyo hutaka aongee yeye tu, wengine wasiongee. Ndiyo maana yeye huwaambia wenzake kwamba, ‘pale zikomeapo akili zako ndipo zianziapo zangu.’

Methali hiyo hufundisha watu juu ya kuwa na unyenyekevu wa kuelewa kwamba, kuna mengi ambayo hawayafahamu, ambayo waweza kufundishwa na wenzao wanaoyaelewa vizuri. Kumbe yafaa watu hao, waache tabia za majivuno ya kuwadharau wenzao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Zaburi 14:1-3.

Zaburi 54:1-3.

 

ENGLISH: MY MIND BEGINS WHERE YOURS ENDS.

The source of this saying is a person who thinks that he/she is more intelligent than others. Such a person is not likely to admit that there are other people who are more intelligent than him/her. They tend to boast themselves by saying ‘my mind begins where yours ends.’

This saying can be likened to a person who pretends to despise others in life. Such a person would like to silence others and be the only one to speak.

The saying teaches people to have the humility that enables them to understand that they are also ignorant in some of the things in life. They sometimes need to be open by accepting the teachings of others.

Psalm 14: 1-3.

Psalm 54: 1-3.

Imbuki ya lusumo lunulo yingilile kukikalile ka ginghi. Iginghi yiniyo igikalaga bho gulya ginhu ijo jichile. Kuyiniyo lulu, iyoyi idulile nulu gunindila ndugu oyo asate na kucha, kugiki iyoyi idule gupandika jiliwa. Hunagwene abhanhu bhagayombaga giki, ‘Ginghi yalindila bhusatu bho ndugu oyo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alindilile ache ise, nulu nduguye, kugiki adule gupandika sabho. Umunhu ng’wunuyo wikolile ni Ginghi iyo yalindila bhusatu bho ndugu oyo, ache, ipandike jiliwa, kunguno nu weyi, alindilile lufu lo nduguye, lwigele, kugiki nawe apandike sabho. Hunagwene abhanhu bhagang’wilaga giki, uweyi ali ‘‘Ginghi yalindila bhusatu bho ndugu oyo.’

Ulusumo lunulo lolanga bhanhu higulya ya kuchola sabho bho nzila niza, idi bho gubhalombela gupandika yabhub’i abhichab’o, nulu gubhiganikila shib’i abhichab’o.

2Samweli 11:14-17.

KISWAHILI: BUNDI ASUBIRI UGONJWA WA NDUGUYE

Chanzo cha methali hiyo chatokea kwenye maisha ya Bundi. Bundi huyo huishi kwa kula vitu vilivyo kufa yaani, mizoga. Kwa hiyo basi, yeye aweza hata kusubiri ugonjwa umpate ndugu yake au baba yake, afe, yeye ale chakula. Ndiyo maana watu husema kwamba, ‘Bundi asubiri ugonjwa wa nduguye.’

Methali hiyo hulinganishwa kwa mtu ambaye husubiri kifo cha baba au ndugu yake, ili apate mali. Mtu huyo hufanana na Bundi yule aliyesubiri ugonjwa wa baba au ndugu yake, afe ili apate chakula, kwa sababu naye asubiri kifo hicho, ili apate mali. Ndiyo maana watu humwambia mtu huyo kwamba, yeye ni, ‘Bundi asubiri ugonjwa wa nduguye.’

Methali hiyo hufundisha watu juu ya kutafuta mali kwa kutumia njia sahihi, siyo kuwaombea mabaya wenzao ili wao wapate mali.

2Samweli 11:14-17.

 

ENGLISH: AN OWL WAITED FOR THE SICKNESS OF ITS RELATIVE.

The source of the above saying is the life of an owl that depends on sickness or death of its close relatives. As the saying shows, owls depend on carcasses therefore, the death of other birds means life to owls.  This is why people say, ‘an owl waited for the sickness of its relatives.’

The saying can be compared to a person who waits for the death of his/her relatives for him/her to flourish. That person is like an owl that is waiting for his relative to die in order to get food. This is why people tell such people that, ‘an owl waited for the sickness of its relatives.’

The proverb teaches people to look for wealth in the right way, not to pray for evils to befall their relatives for them to live a comfortable life.

2Samuel 11: 14-17.

Imbuki ya lusumo lunulo yingilile kubhupandiki bho makoye ayo gakilile pye ayo gab’ita. Amakoye genayo gaginjiyagwa na sab’o ijo alinajo uyo galampandike. Aliyo lulu umunhu ng’wunuyo, alijigusija isabho jinijo. Hunagwene abhanhu bhagang’wilaga giki, ‘ugugapandika amakoye agadina nkuluye.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agwigusijaga sabho jakwe. Umunhu ng’wunuyo agib’aga igiki, adulile gupandika makoye matale na ugaiwa isabho ijagwigunanila. Hunagwene abhanhu bhagang’wilaga giki, ‘ugugapandika amakoye agadina nkuluye.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka kujigusije sagala isabho ijo bhalinajo, kunguno jidulile gubhambilija, ulubhalapandike makoye, umuwikajo bhobho.

Mathayo 25:41.

KISWAHILI: UTAYAPATA MATATIZO MAKUBWA ZAIDI.

Chanzo cha methali hiyo chatokea kwenye upataji wa matatizo, ambayo ni makubwa zaidi kupita yote yaliyopita. Matatizo hayo huondolewa kwa kutumia mali alizonazo yule atakayeyapata.

Lakini basi, mtu huyo huzichezea mali zake hizo zitakiwazo kutumika katika kumuondolea matatizo hayo. Ndiyo maana watu humwambia kwamba, ‘utayapata matatizo makubwa zaidi.’

Methali hiyo hulinganishwa kwa mtu yule ambaye huzichezea mali zake alizonazo. Mtu huyo husahau kwamba, aweza kupata matatizo makubwa zaidi maishani mwake, na kukosa mali za kumsaidia katika kuyatatua. Ndiyo maana watu humwambia kwamba, ‘utayapata matatizo makubwa zaidi.’

Methali hiyo hufundisha watu juu ya kuacha tabia ya kuzichezea mali walizonazo, kwa sababu mali hizo zitawasaidia wakati watakapopata matatizo, maishani mwao.

Mathayo 25:41.

ENGLISH: YOU WILL ENTER INTO BIGGER PROBLEMS.

The source of the above saying comes from someone who has encountered some problems in life. These problems need to be resolved using some available resources in the family. In so doing, one finds himself/herself losing more resources in an attempt to solve the problem thus causing him/her to enter into bigger problems than the former ones. This is why people can warn such a person by saying, ‘you will enter into bigger problems.’

This saying can be compared to a person who plays with his/her possessions. Such a person forgets that he/she may experience more problems in future by spending the available resources in solving just one problem.

The proverb teaches people to stop playing with possessions they have because they will help them in future.

Matthew 25:41.