Imbuki ya lusumo lunulo ingilile kubhanhu bhabhili abho bhalib´unwani. Ub´unwani bhobho bhunub´o, bhuli bho gwilombela yabhub´i, umung’holo jabho abhanhu bhenabho. Aliyo lullu, ihanze bhuling´wene agolechaga giki anwanile nu ng´wiye. Hunagwene abhanhu abho bhabhadebhile bhagawitanaga ubhunwani bhunubho giki, ´b´unwani bho gwikungila ingelelo yaho igabhizaga bhulumvi.´

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhanwanile aliyo lulu, umub´unwani bhobho, bhuli ng´wene agabhizaga ankelile ung´wiye bho gung´witila ya bhub´i. Abhanhu abho bhadebhile igiki abhanhu bhenabho bhikungilile, bhagabhawilaga giki, bhali na b´unwani bho gwikungila ingelelo yaho igabhizaga bhulumvi.´

Ulusumo lunulo lolanga bhanhu gubhiza na witogwi bho ng´hana, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

(Yeremia 20:10; Luka 23:11-12)

KISWAHILI: URAFIKI WA KUNYEMELEANA MWISHO WAKE HUWA MAJUTO.

Chanzo cha methali hiyo chaangia kwa watu wawili walio marafiki. Urafiki wao huo ni wa kutakiana mabaya ndani ya mioyo yao, watu hao. Lakini kwa nje kila mmoja hujionesha kama kwamba ana urafiki na mwenzake. Ndiyo maana watu wafahamuo kwamba, watu hao hawana urafiki wa kweli, huuita urafiki huo kwamba, ni ´urafiki wa kunyemeleana mwisho wake huwa majuto.´

Methali hiyo hulinganishwa kwa watu ambao wanaurafiki wa juu juu kwa kila mmoja, kwa sababu ya wao kutakiana mabaya maishani mwao. Watu wanaofahamu kwamba watu hao wanadanganyana, huwaambia kwamba, wana urafiki wa kunyemeleana mwisho wake huwa majuto.´

Methali hiyo hufundisha watu  kuwa na upendo wa kweli maishani mwao, ili waweze kuishi kwa amani na wenzao.

(Yeremia 20:10; Luka 23:11-12).

ENGLISH: A FRIENDSHIP OF CONSPIRACY AGAINST EACH OTHER ITS END IS REGRET.

The origin of this saying is from two friends. Their friendship is about wishing evil to each other in their hearts. But outwardly, each one presents oneself as a bosom friend. That is why people who know that such people do not have true friendship, call such friendship “a friendship of conspiracy against each other its end is regret.”

The saying is compared to people with bosom friendship, because of their evil desires. People who know that such people are cheating on each other, tell them that they have “a conspiracy friendship against each other its end is regret.”

The proverb teaches people to have true love in their lives, so that they can live in peace with one another.

(Jeremiah 20:10; Luke 23: 11-12).

ENGLISH (ANOTHER VERSION): FAKE FRIENDSHIP

This saying emerges out of two friends. Their friendship is about implicitly wishing one another bad luck.The two of them pretend to be true friends outwardly. That is why people who know that the two do not truly like each other, they call it “fake friendship.”

The proverb is compared to people who show friendships to each other, but inwardly, each one wishes the other bad luck.This makes people who know the truth about the two to say, they have a ‘fake friendship.’

This proverb teaches people about having real love in their lives so that they can live in harmony with other people.

Jeremiah 20:10.

Luke 23: 11-12.

Imbuki ya lusumo lunulo ingilile kujiliwa ijo ojilyaga munhu. Umunhu ng´wunuyo ulu atabhile agacholaga jiliwa ja gulya, naho bhuli nduhu ubhulalo, guti mva. Amakanza ganeyo ni tulo agamalaga.

Aliyo lulu, ulu ulya wiguta agizukaga na nguno ya kuchola ndalo, guti ni mva iyo ishokaga kaya, nulu hanze yugalala. Ikumunhu agalala mukaya, hunagwene umunhu ng´wunuyo ulu olya wiguta, agayombaga giki, ´lelo ugulya dalya lelo ndalo mva nene!´

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo aginjaga tamu ilikoye ilitale na agandya uguginja na makoye amadomado. Umunhu ng´wunuyo agabhalanjaga nabhiye ugwita chiniko. Ulu omala ugulyinja ilikoye ilitale, agayombaga giki, ´lelo ugulya dalya lelo ndalo mva nene!´

Ulusumo lunulo lolanga bhanhu  guginja gwandya amakoye amatale, huna bhandya lulu uguginja nayo galimadodo, umuwikaji bhobho.

(Luka 9:57-58).

KISWAHILI: LEO TUMEKULA, MALAZI MBWA MIMI!

Chanzo cha methali hiyo chatokea kwenye ulaji wa chakula wa mtu. Mtu huyo akiwa na njaa hutafuta chakula ili apate kula, hata pale pasipokuwa na malazi, kama mva atafutavyo. Wakati huo hata usingizi huwa hausikii.

Lakini basi, akila na kutosheka, hukumbuka sababu ya kutafuta sehemu ya malazi, kama mva akumbukavyo na kurudi nyumbani kwake, akiwa pale hata nje aweza kulala. Kwa vile mtu hulala ndani, ndiyo maana mtu huyo baada ya kula na kutosheka, husema, ´leo kula tumekula, malazi mva mimi!´

Methali hiyo hulinganishwa kwa mtu ambaye hutatua kwanza tatizo lilikubwa ndipo na yale madogo hufuata kuanza kutatuliwa naye. Mtu huyo amalizapo kutatua tatizo lililokubwa husema kwamba, ´leo kula tumekula, malazi mbwa mimi!´

Methali hiyo hufundisha watu  kutatua kwanza matatizo yaliyo makubwa, kwa ajili ya kupata nguvu za kuwawezesha kuyatatua na yale ambayo ni madogo, maishani mwao.

(Luka 9:57-58).

 

 

ENGLISH: WE HAVE EATEN BUT WILL SLEEP LIKE A DOG.

This proverb stems from eating food. A hungry person will search for food like a dog. Such people do not remember about shelter because, by that time, sleep is not important.

However, after eating and being satisfied, the person remembers to look for a place to sleep, in the same way the dog does; it can sleep even outside. People are supposed to sleep in the house after eating and being satisfied. This is why people say, “we have eaten, but we will sleep like a dog.”

The proverb is compared to a person who solves big problems first and solves the small ones later. When the person has finished solving the big problems, he can say, “we have eaten, but will sleep like a dog.”

The proverb teaches people about solving big problems first in order to find strength to solve the small ones.

Luke 9: 57-58.

ENGLISH (ANOTHER VERSION): I HAVE EATEN WELL TODAY, BUT WHERE WILL I SLEEP, ME DOG!

This proverb originates from someone’s food intake. A hungry person looks for food so that he or she can eat, even when he or she is not sure of shelter, as the latter will be searched for subsequently. At that point even sleep becomes unheard of.

But then, after eating to his or her satisfaction, the person remembers the reason for finding a place to sleep, as the latter recalls and goes back to his house, still out there and sleeping. Since a person sleeps inside, that is why the person after eating and being satisfied, asks himself or herself, “I have eaten well today, but where will I sleep, me dog?’

The proverb is then compared to the person who solves the first a bigger problem and then begins to solve the smaller ones. When the person has finished solving the bigger problem, they say, “I have eaten well today, but where will I sleep, me dog?”

The proverb teaches people about solving big problems first, in order to find the strength to solve other concerns, especially those that are small in their lives.

(Luke 9: 57-58).

Imbuki ya lusumo lunulo ingilile kubhukiji bho habhulili bho ng´wa munhu, ubho gub´itila kumitwe. Guli ngilo ugukilila habhulili bho gub´itila kumitwe. Ulu munhu ukilila habhulili kumitwe, agubhiza ob´inzaga ngilo. Hunagwene abhanhu bhagang´wilaga giki, wakilila kumitwe.´

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agab´ínzaga malagilo ga munzengo gokwe. Umunhu ng´wunuyo agatumamaga milimo iyo idazunilijiwe nunzengo gokwe. Hunagwene abhanhu bhagang´wilaga giki, ´wakilila kumitwe.´

Ulusumo lunulo lolanga bhanhu higulya ya gugadimila chiza amalagilo ayo gagabhambilija ijinagwikala bho mholele na bhichabho, umuwikaji bhobho.

Mathayo 15:1-9.

KISWAHILI: UMEPANDIA KICHWANI

Chanzo cha methali hiyo chatokea kwenye upandiaji wa mtu kwenye kitanda ambao ni wa kupitia kichwani. Huwa ni mwiko kupandia kichwani kwenye kitanda. Mtu akifanya hivyo, atakuwa amevunja sheria au mwiko huo wa jamii husika. Ndiyo maana watu humwambia mtu huyo kwamba, ´umepandia kichwani.´

Methali hiyo hulinganishwa kwa mtu yule avunjaye sheria au miiko ya kijiji au nchi yake. Mtu huyo hufanya kazi zilizokatazwa na jamii yake husika. Ndiyo maana watu humwambia mtu huyo kwamba, ´umepandia kichwani.´

Methali hiyo hufundisha watu juu ya kufuata sheria au kushika amri zilizowekwa na jamii ziwasaidiazo watu hao katika kuishi kwa amani na wenzao, maishani mwao.

Mathayo 15:1-9.

ENGLISH: GET IN BED ON THE HEADBOARD

This proverb is linked to getting in bed on the headboard. To get in bed on the headboard is a taboo in some communities. A person who does so breaches the taboo or the custom of such a community. That is why people tell such people that, “you got in bed on the heardboard.”

The proverb is used to a person who violates the laws or customs of his/her village/community or country. The person does things that are forbidden in his/her community. That is why people tell such people that, “you got in bed on the heardboard.”

The proverb advises people to obey the established rules and regulations that help people to live in harmony in their respective communities.

Matthew 15: 1-9.

Imbuki ya lusumo lunulo ingilile kusabho. Isabho ulu jukwila ukulimunhu jidulile gungalukija amiganiko gakwe gubhuza guti ga nyanda, aliyo uweyi alinhamhala.

Umunhu ung´wunuyo adulile gujitumila isabho jakwe bho gubhogubhagula abho bhadinajo obhenha ha ng´wakwe, uikala nabho, aliyo abhoyi bhali bhana ukuliweyi, kunguno alinamhala ukubhoyi. Hunagwene abhanhu bhagayombaga giki, ´nsab´i adanamhalaga.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alinsab´i uyo agitaga jose jose, guti gutola ng´waniki, aliyo uweyi alinamhala. Umunhu ng´wunuyo agajitumilaga sagala isabho jakwe bho gwita iyo atogilwe weyi, kunguno ya sabho jinijo. Hunagwene agihayaga giki unsabhi adanamhalaga.

Ulusumo lunulo lolanga bhanhu higulya ya gujitumila chiza isabho jabho, kugiki bhdule gwikala nikujo lyabho, umuwikaji bhobho bhunubho.

Wafilipi 3:7.

2Wakorintho 4:16-17.

KISWAHILI: TAJIRI HAZEEKI

Chanzo cha methali hiyo chatokea kwenye wingi wa mali. Mali hizo zikiwa nyingi kwa mtu, huweza kumbadilishia mawazo, akawa anafikiri kama vile bado kijana, na wakati yeye ni mzee.

Mtu huyo huweza hata kutumia mali zake hizo kwa kuwanunua wale ambao hawana mali hizo, au maskini, kwa kuwaleta kwake na kuishi nao nyumbani kwake, ambao waweza kuwa watoto wake kiumri. Mtu huyo huyafanya hayo kwa sababu ya mali alizonazo. Ndiyo maana watu husema kwamba, ´tajiri hazeeki.´

Methali hiyo hulinganishwa kwa mtu ambaye ni tajiri atumiae mali zake kwa kutekeleza yale atakayo yeye. Mtu huyo huamua kufanya chochote kile, hata kumuoa msichana wakati yeye ni mzee, kwa sababu ya mali zake hizo. Hivyo, yeye hutumia mali zake hovyo. Ndiyo maana yeye hujitapa kwa kusema kwamba, ´tajiri hazeeki.´

Methali hiyo hufundisha watu juu ya kuzitumia mali zao vizuri, ili waweze kutunza heshima yao vizuri, maishani mwao.

Wafilipi 3:7.

2Wakorintho 4:16-17.

ENGLISH: RICH PEOPLE NEVER GROW OLD

This saying emanates from a wealthy person’s life. When a person is rich, the wealth can change the way he/she thinks. He/she may think like a teenager while he/she is old. This is why people often say, “rich people never grow old.”

The rich person may use his/her wealth to make poor people his/her slaves.The person does this because of the wealth he/she has. That is why people say, “rich people never grow old.”

The proverb is likened to a rich person who uses his wealth to do whatever he/she wants. Such a rich person, if he is a man, may even decide to marry a young girl in his old age. Thus, he misuses his wealth. Accordingly, he may boast himself by saying, “rich people never grow old.”

The proverb teaches people to use their wealth wisely so that they can maintain their dignity in their lives.

Philippians 3: 7.

2 Corinthians 4: 16-17.