Imbuki ya lusumo lunulo ilolile bhuli bho jiliwa na ng’wimbi. Ubhuli bhunubho b’uli bho bhanhu bhabhili, uungi ng’wimbi. Ung’wimbi aling’wanishi o ng’wa munhu uyo bhalilya nang’hwe. Gashinaga lulu, ugulya na ng’wimbi, ili gulya kihamo na ng’wanishi oko.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagabhayangulaga bhichacho abho bhikenya, bho nzila ya mahoya ga mholele. Abhanhu bhenabho, bhagatumilaga nzila niza ija kubhalumanya abho bhiduma, kugiki bhadule ugwikala kihamo bho mholele, umuwikaji bhobho.

Imholele yiniyo ilinasolobho ningi, ijo jilikihamo na gubhambilija abhoyi ijinagutumama milimo yabho iyagubhenhela matwajo mingi. Gashinaga, yigelelilwe abhanhu bhenabho, bhatogwe ‘gulya na ng’wimbi.’

Ulusumo lunulo lolanga bhanhu  guchola mholele bho nzila ya mahoya, kugiki abhanhu bhabho bhasage mhola, na bhadule gubhulang’hana chiza ubhupanga bhobho, nu bhobhichab’o.

(Yohane 13:10-11; Marko 14:17-20)

KISWAHILI: KULA NA MWIMBAJI.

Chanzo cha methali hiyo chaangalia ulaji wa chakula na mtu ambaye ni mwimbaji. Ulaji huo ni wa watu wawili, mmoja ni mwimbaji. Mwimbaji huyo ni adui wa yule wanayekula naye. Kumbe basi, kula na mwimbaji, ni kula na adui yako.

Methali hiyo hulinganishwa kwa watu wale wawaamuao wenzao waliogombana, kwa kutumia njia za maongezi ya amani.  Watu hao hutafuta njia mbalimbali ambazo ni nzuri katika kuwapatanisha watu kama hao, kwa njia ya amani, ili waweze kuishi pamoja na kwa amani maishani mwao.  Amani hiyo ina faida nyingi, zikiwa ni pamoja na kuwasaidia watu hao, katika kufanya kazi zao za kuwaletea mafanikio mengi. Kumbe yafaa kuwahimiza watu wapende ‘kula na mwimbaji.’

Methali hiyo hufundisha watu  kutafuta amani kwa kutumia njia za maongezi ya amani, ili wafuasi wao wabaki salama, na waweze kuulinda vizuri uhai wao na ule wa wenzao.

(Yohane 13:10-11; Marko 14:17-20)

 

ENGLISH: EATING WITH A SINGER.

The origin of this proverb is food intake by someone who was a singer. The meal was for two people, one of whom was a singer. The singer was the enemy to someone they were eating with. Then, to eat with a singer, is to eat with one’s enemy.

The proverb is used comparatively to refer to people who mediate conflicting counterparts by using peaceful negotiations. Such people seek different ways that are good for reconciling them, in a peaceful way, so that they can live together in peace in their lives. This peace has many benefits, including assisting individuals in their efforts to bring them great success. As such, also is useful to encourage people to ‘eat with the singer.’

The proverb teaches people to seek peace through peaceful negotiations, so that their followers can stay safe, and be in a better position protect themselves and their neighbors.

(John 13: 10-11; Mark 14: 17-20).

Imbuki ya lusumo lunulo ilolile kalile ka nyama, iyo ilina ngino. Inyama yiniyo idiyawiza ugwiilolela, kunguno ingino jigikalaga muginhu ijojibholile. Ulu munhu alimgiti adujibhona ingino jinijo, aguilya inyama yiniyo, kunguno ya giti jinijo. Hunagwene abhanhu bhagayombaga giki ‘nyama ya ngino igalilagwa mgiti.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uomiito ga bhubhi, kunguno amiito genayo gagitilagwa mugiti, gitumo igalilagwa inyama yiniyo iya ngino.  Umunhu ng’wunuyo agaitilaga iyabhubhi mtigi, kugiki adizubhonwa na bhanhu bhangi. Hunagwene abhanhu bhagayombaga giki, ‘nyama ya ngino igalilagwa mgiti.’

Ulusumo lunulo lolanga bhanhu  kutogwa gwita ya wiza, umuwikaji bhobho. Uwiiti bho miito gawiza bhunubho, bhugub’inha wiyabhi bho gutumama milimo chiza, abhanhu bhenabho, umuwikaji bhobho.

(Yohane 3:19 – 20).

KISWAHILI: NYAMA YENYE FUNZA HULIWA GIZANI.

Chanzo cha methali hiyo chaangalia ulaji wa nyama yenye funza. Nyama hiyo haipendezi kuingalia kwa macho, kwa sababu funza huishi kwenye kitu kilichooza. Lakini, mtu akiwa gizani hawezi kuwaona funza walioko kwenye nyama hiyo, hivyo ataila nyama hiyo kwa vile hawaoni funza hao kwa sababu ya giza. Ndiyo maana watu husema kwamba, ‘nyama yenye funza huliwa gizani.’

Methali hiyo hulinganishwa kwa watu wenye matendo maovu, kwa sababu matendo hayo nayo hutendwa gizani, kama iliwavyo nyama hiyo yenye funza. Watu hao hutenda maovu hayo gizani kusudi watu wengine wasiweze kuwaona watendapo matendo hayo. Ndiyo maana watu husema kwamba, ‘nyama yenye funza huliwa gizani.’

Methali hiyo hufundisha watu  kutenda matendo mema maishani mwao. Matendo hayo yatawapatia watu hao uhuru wa kufanya kazi vizuri maishani mwao, kwa ajili ya maendeleo ya familia zao.

(Yohane 3:19 – 20).

 

ENGLISH: MEAT WITH MAGGOTS IS BEST EATEN IN THE DARK.

The origin of this proverb is intake of meat infested with maggots. Such meat does not please the eyes, because the larvae eat the decomposing organic matter. However, if someone is in the dark, they cannot see the maggots in the meat and can, therefore, eat the meat. That is why people say, ‘Meat with maggots is best eaten in the dark.’

The proverb is comparatively used to people who do evil deeds, because the deeds are practiced in the dark, just like how the meat infested with maggots is eaten in the dark. Such people practice such deeds in the dark so that others will not be able to see them when they do such deeds. That is why people say, ‘Meat with maggots is best eaten in the dark.’

This proverb teaches people about doing good deeds in their lives. Those deeds will give them freedom to work better in their lives, for the betterment of their families.

(John 3:19 – 20).

Imbuki ya lusumo lunulo ilolile b’ulub’iji b’o matwajo mapya ga ng’waka. Abhanhu ulubhulima jiliwa, bhagikalaga na ng’humbu nhale ya gubisha, na gujilya ijiliwa jinijo. Ulu bhandya ugulub’ila bhagitimbaga ngongo na guyomba giki, ‘ntimba nyongo dalya ja ng’waka.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagatumamaga milimo yabho kubhukamu bhutale.  Hangi bhagalumbaga noyi ulu bhajipandika isabho ja matwajo ga milimo yabho yiniyo.

Abhanhu bhenabho bhagayegaga noyi ulu bhagapandika amatwajo genayo, kunguno bhagizukaga umo bhakoyelega ugujilima bho bhukamu bhatale ijikolo jinijo. Hunagwene ulu bhajilya bhagayombaga giki, ‘timba ngongo dalya ja ng’waka.’

Ulusumo lunulo lolanga bhanhu gutumama milimo bho bhukamu bhutale, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho. Amatwayo genayo, gagubhambilija ijinagujibheja chiza ikaya jabho.

(Zaburi 65:9 – 13).

KISWAHILI: LIMBA MGONGO TUMEKULA VYA MWAKA.

Chanzo cha methali hii chaangalia ulaji wa mara ya kwanza wa malimbuko, yaani mavuno mapya ya mwaka. Watu wakilima mazao ya chakula huwa na hamu kubwa ya kupata mavuno mengi na kuyatumia kwa kuyala. Wakianza kula kwa mara ya kwanza, hujipiga mgongo kwa ngumi wakisema, ‘Limba mgongo tumekula vya mwaka.’

Methali hiyo hulinganishwa kwa watu wale wafanyao kazi zao kwa bidii kubwa. Wao hushukuru sana wakipata mali za mavuno ya kilimo chao. Watu hao hufurahi sana wakipata mavuno hayo, kwa sababu ya kukumbuka walivyohangaika katika kulima kwa bidii kubwa. Ndiyo maana wakianza kuyaonja malimbuko husema, ‘Limba mgongo tumekula vya mwaka.’

Methali hiyo hufundisha watu kufanya kazi kwa bidii kubwa ili waweze kupata mavuno mengi maishani mwao. Mavuno hayo yatawasaidia katika kuzijenga vizuri familia zao.

(Zaburi 65:9 – 13).

 

 

ENGLISH: LET US PUNCH THE BACKS; WE HAVE EATEN THE YEAR’S FRUITS.

The origin of this proverb is eating for the first time of the new fruits of crops in the year. People who grow food crops have a strong desire to get more harvests and to use it for their meals. When they start eating the fruits for the first time, they hit their back with a fist saying, ‘Let’s punch the backs, we have eaten the year’s new fruits.’

The proverb is used comparatively with reference to those who work hard. Such people are also very grateful when they receive the fruits of their agricultural harvest. These people are very happy when they get the harvest, because they remember their hard work and effort they put during farming season. That is why when they start eating the the first fruits of their crops say, ‘Let’s punch the backs we have eaten the year’s new fruits.’

The proverb teaches people to work hard so that they can get the most out of their lives. The fruits of their hard work will help them to build their families better.

(Psalm 65: 9-13).

Imbuki ya kahayile kenaka ilolile sada iyo umunhu agasadaga bhujiku duhu. Isada yinino igankoyaga noi umunhu ng’wuniyo ahikanza ilya bhujiku, ulu wela yapila. Ulu wila hangi ubhujiku isada yiniyo yandya ugunkoya unsadu ng’wunuyo. Isada yiniyo igankoyaga bhujiku duhu. Hunagwene abhanhu bhagiitanaga isada yiniyo giki, ‘ndya bhujiku.’

Akahayile kenaka kagalenganijiyagwa kubhanhu abho bhagabhisaga ginhu ijo jigabhakoyaga, giti sada ya bhujiku iyo igankoyaga unsadu bhujiku duhu.  Umunhu ng’wunuyo agabhizaga adina wiyabhi, nulu lubhango ahagati ya bhanhu abho abhabhisile ilikoye linilo. Hunagwene umunhu ng’wunuyo agawilagwa giki alina ‘ndya bhujiku.’

Akahayile kenaka kalanga bhanhu kuleka gubhisa makoye giti ga sada. Gashinaga yigelelilwe abhanhu bhenabho bhilange kajile kaguyuja gusibhitali kujupima imimili yabho, kugiki bhadule gubhulang’hana chiza ubhupanga bhobho.

(Walawi 13: 2 – 3; Luka 4:27)

KISWAHILI: ILAYO USIKU.

Chanzo cha msemo huu chaangalia ugonjwa ambao mtu huugua usiku tu. Ugonjwa huo humsumbua sana mtu huyo wakati wa usiku, kukicha unapona. Usiku ukiingia, ugonjwa unaanza kumsumbua tena mtu huyo, kwa sababu wenyewe humuhangaisha usiku tu. Ndiyo maana watu huuita ndwele ‘ilayo usiku.’

Msemo huu hulinganishwa kwa watu wale wafichao matatizo, yakiwemo yale ya ugonjwa uwasumbuao, kama ule ulao usiku tu. Watu hao huwa hawana raha, wala uhuru wawapo kati ya watu wale waliowaficha tatizo hilo. Ndiyo maana watu hao huambiwa kwamba, wana ‘ilayo usiku.’

Msemo huo hufundisha watu kuacha kuficha matatizo, yakiwemo yale ya ugonjwa. Yafaa watu hao wajijengea tabia ya kupima mara kwa mara afya zao ili waweze kuulinda vizuri uhai wao.

(Walawi 13: 2 – 3; Luka 4:27).

 

 

ENGLISH: THAT WHICH EATS AT NIGHT.

The origin of this saying is an illness that troubles a person during night times only. Such illness bothers the person very much at that time, but gets better during the day. Thus, each time when night falls, the illness also starts to trouble the person, because it only bothers him/her at night. That’s why people call it ‘that which eats at night.’

The saying is comparatively used to people who hide their problems, including serious illnesses, such as those which eat them at night, to draw their attention to the fact that what they do is not right. Such people are often restless, and they are usually not free in the eyes of those whom they hide. That is why such people are told that they have ‘that which eats at night.’

The saying imparts in people an idea of refraining from hiding problems, including illnesses. These people should develop a habit of regularly going for body checkups to ensure that they are always healthy.

(Leviticus 13: 2 – 3; Luke 4:27).

Imbuki ya lusumo lunulo ilolile kajikilwe ka ng’wa munhu uyo alinsabhi o ng’ombe. Unsabhi o ng’ombe ng’wunuyo ulu ucha agakumbagwa ndili ndoto ya ng’ombe, kugiki wanguhe ugubhola, nu bhubhi bho lufu, bhushile wangu.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagajitumilaga chiza isabho jabho umuwikaji bhobho. Abhanhu bhenabho bhadebhile igiki bhalacha bhujileka isabho jinijo. B’agabhalangaga na abhichab’o gwikala bho mholele na bhanhu, umumayange nu mubhuyegi. B’adebhile ugubhalunguja abhanhu abho bhali na mayange, kugiki bhagamale wangu na bhomholele. Hunagwene bhagayombaga ahikanza lya mayange giki, ‘ncha alile shangu na gubhola.’

Ulusumo lunulo lolanga bhanhu gwikala bho mholele na bhanhu ijinagutumila chiza isabho jabho. Uwikaji bhunubho bhugub’alunguja abho b’alimumayange, kugiki bhamanile wangu na gwandya kutumama milimo yabho.

(Ufunuo 14:13)

KISWAHILI: AFAYE AMEKULA NI MWEPESI KUOZA.

Chanzo cha methali hii chaangalia namna azikwavyo mtu mwenye utajiri wa ng’ombe. Tajiri huyo akifa, huviringiwa ngozi mbichi ya ng’ombe ili awahi kuoza aepuke ubaya wa kifo mapema.

Methali hii hulinganishwa kwa watu wale watumiao vizuri mali zao maishani mwao. Watu hao hufahamu kwamba watakufa na kuziacha mali hizo. Hivyo, huwafundisha wenzao kuishi kwa amani na watu, wakati wa matatizo na ule wa furaha. Watu hao huelewa pia namna ya kuwafariji watu walio na matatizo, yakiwemo yale ya misiba, ili wayamalize mapema na kwa amani. Ndiyo maana huwaambia walioko kwenye msiba kwamba, ‘afaye amekula ni mwepezi kuoza.’

Methali hiyo hufundisha watu kuishi kwa amani na watu wengine watumiapo vizuri mali zao. Maisha hayo yatawafariji wale walioko kwenye misiba, ili waizoee mapema hali hiyo, kiasi cha kutosha kuendelea na kazi zao, kwa sababu ‘afaye amekula ni mwepezi kuoza.’

 “Kisha nikasikia sauti kutoka mbinguni ikisema, “Andika: Wamebarikiwa wale wafao katika Bwana tangu sasa.”

 “Naam,’’ asema Roho, “watapumzika kutoka katika taabu zao, kwa kuwa matendo yao yatawafuata.’’”

(Ufunuo 14:13).

 

 

ENGLISH: HE WHO DIES AFTER EATING DECAYS FAST.

The origin of this proverb is a livestock-rich person’s burial. When such a person dies, he is shrouded in a fresh cow skin, so that he/she may decay fast and do away with the badness of death.

The proverb is used comparatively to commend those people who make good use of their assets. These people know that they will die and leave the assets behind. Thus, they teach their fellows about how to live in peace with people, in times of trouble and in happiness. They also understand how to comfort people who have experienced tragedies, such as disasters, to solve them in time and in peace. That is why people tell those who are in bereavement grief that, ‘he who dies after eating decays fast.’

The proverb teaches people to live in peace and use their property properly. They will comfort those in bereavement so that they can accept the situation and adjust acordingly enough to continue their daily life, because, ‘He who dies after eating decays fast.’

 “And I heard a voice from heaven saying,”Write, Blessed are they that die in the Lord from henceforth.”

 “Yea,” saith the Spirit, “shall rest from their troubles, for their works shall follow them. ‘” (Revelation 14:13).