Imbuki ya kahayile kenaka ilolile nyama na nkila go ntugo uyo munhu ob’ilisaga kuli munhu nebhe. Ing’ombe iyo munhu ob’ilisilagwa ulu yucha, inyama yayo agalyaga umilisilwa, ilikunza nu nkila agachalilagwa ung’winikili mitugo. Hunagwene umilisi ng’wunuyo agabhab’awilaga abhanhu abho aliob’ab’ilisila giki, ‘mulalye inyama alunkila muladenhele.’

Akahayile kenaka kagalenganijiyagwa kubhanhu abho bhagikalaga na bhutungilija bho gwilang’hanija sabho. Abhanhu bhenabho bhagajigolaga chiza isabho ja bhanhu abho bhabhab’ilisila. Hunagwene abhenikili ng’ombe jinijo bhagabhawilaga abhanhu bhenabho giki, ‘mulalye inyama alunkila muladenhele.’

Ulusumo lunulo lolanga bhanhu gubhiza bhatungilija umubhulang’hani bho jikolo ja bhanhu. Ubhutungilija bhunubho bhugubhambilija abhanhu bhenabho ugwikala bho mholele na bhichabho, umuwikaji bhobho.

(Mwanzo 42:16 – 17).

KISWAHILI: MKILA NYAMA MKIA MTATULETEA.

Chanzo cha methali hiyo chaangalia nyama na mkia wa mfugo ambao mtu aliukabidhi kwa mtu fulani, kwa ajili ya kuutunza. Ng’ombe aliyepewa mtu kumtunza akifa, nyama yake huliwa na mtunzaji wa ng’ombe huyo. Mkia wake pamoja na ngozi yake hupelekwa kwa mwenye ng’ombe kama ushahidi wa kufa kwa ng’ombe huyo. Ndiyo maana mwenye mali au mmiliki wa ng’ombe humwambia yule aliyempatia ng’ombe ili awatunze kwamba, ‘mkila nyama mkia mtatuletea.’

Methali hiyo hulinganishwa kwa watu walio waaminifu katika utunzaji wa mali za watu wengine. Watu hao huitunza vizuri mali hiyo ya watu waliowakabidhi. Ndiyo maana wale waliowapatia mali hiyo huwaambia watu hao kwamba, ‘mkila nyama mkia mtatuletea.’

Methali hiyo hufundisha watu kuwa waaminifu katika utunzaji wa mali za watu wengine. Uaminifu huo utawasaidia watu hao katika kuishi kwa amani na wenzao maishani mwao.

(Mwanzo 42:16 – 17).

ENGLISH: WHEN YOU EAT THE MEAT BRING US THE TAIL.

The origin of saying is meat and tail of a domesticated animal such as a cow that someone hands over to someone for the purpose of allowing the other person keep it. When such animal dies, its meat is eaten by the keeper, but the skin and the tail are taken to the owner of the livestock as proof of its death. That is why the owner of the herd tells the keeper that, ‘when you eat the meat, bring us the tail.’

The saying is used comparatively to commend people who are honest in other people’s property management. These people take good care of the property entrusted to them. That is why, when a cow dies, the owner tells those people that, ‘when you eat the meat bring us the tail.’’

The proverb teaches people to be honest in the management of other people’s property. That trust will help those people to live peacefully with their fellows.

(Genesis 42:16 – 17).

Imbuki ya lusumo lunulo ilolile ng’welemi, nulu ng’hegi omuminzi. Umunhu ng’wunuyo akikalaga agudahahijije umongo uyo aligubhona, nulu gugab’iza gutale gete uyo gukomile gunchala, nulu gumulaga. Kuyiniyo lulu, agahadikijaga gugub’ita umongo gunuyo, nose gugang’heb’aga na gunchala, kunguno ya wihayi bhokwe. Hunagwene abhanhu bhagang’wilaga giki, ‘mongo gugalyaga ng’welemi,’ kunguno umunhu uyo adamanile uguhega agabhizaga aling’wob’a ugugukila umongo, nulu gugab’iza guli ndoni.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo aling’wihai giki adulile bhuliginhu, nijo adajidulile. Umunhu ng’wunuyo adazunyaga igiki adumile ginhu jilebhe. Uwei bhuli jene agigimbaga giki ajidulile. Ing’halikilo ya wihayi bho ng’wa munhu ng’wunuyo ili gulabhuka uwei, nulu guzumalika. Hunagwene abhanhu bhagang’wilaga umunhu ng’wunuyo giki, ‘mongo gugalyaga ng’welemi.’

Ulusumo lunulo lolanga bhanhu kuleka wihayi, nulu wigimbi bho gwituula bhamani, nulu bhaduji, bha bhuli ginhu.  Gashinaga lulu, yigelelilwe gub’iza na widohya bho kudebha igiki ilihoyi mingi iyo bhadayidulile, kugiki bhadule gulang’hana bhupanga bhobho, na gulangwa na bhichabho iyo bhadayimanile.

(Luka 18:10 – 14; Bagalatia 6:2 – 5)

KISWAHILI: MTO HULA MWOGELEAJI.

Chanzo cha methali hiyo huangalia mwogeleji wa majini. Mtu huyo huwa akijitapa kuwa aweza kuuvuka mto, hata kama mto huo utakuwa mkubwa kiasi cha kuweza hata kumsomba au kumuua. Kwa hiyo basi, yeye hulazimisha kuuvuka mto huo, na matokeo yake huwa kusombwa na mto, kwa mtu huyo kwa sababu ya kujidai kwake huko. Ndiyo maana watu humwambia kwamba, ‘mto hula mwogeleaji,’ kwa sababu yule ambaye hafahamu kuogelea huogopa kuvuka, hata kama mto huo ni mdogo.

Methali hiyo hulinganishwa kwa mtu yule ambaye hujidai kwamba aweza kila kitu hata kile ambacho hakiwezi. Mtu huyo hakubali kwamba hawezi kitu fulani. Yeye hujigamba kuwa aweza kila kitu. Matokeo yake ni kuumia au kufariki dunia kwa mtu huyo, kutokana na kujidai kwake. Ndiyo maana watu humkumbusha mtu huyo kwamba ‘mto hula mwogeleaji.’

Methali hiyo hufundisha watu kuacha kujitapa kwamba wao waweza kila kitu, hata kile ambacho hawakiwezi. Kumbe, yafaa kuwa na unyenyekevu wa kuelewa na kukubali kwamba, kuna mengi wasiyoyaweza, wala kuyafahamu, ili waweze kusalimisha maisha yao, na kujifunza mengi wasiyoyaelewa, kutoka kwa wale wanaoyaelewa hayo.

(Luka 18:10 – 14; Wagalatia 6:2 – 5).

ENGLISH: A RIVER DROWNS A SWIMMER.

The origin of this proverb is a swimmer who forces to cross a river, bragging to have the ability to do so even if the river is powerful enough to drown someone. Because of pomposity, the person forces to cross the river, the result of which is usually drowning. That is why people tell him/her, ‘A river drowns a swimmer,’ because he who does not know how to swim is always afraid of crossing a river, regardless of how small it may be.

The proverb is used comparatively to warn people who braggartly claim to be capable of doing everything, while they surely know that they cannot. Such people do not admit incapability. They boast of being able to do everything. The result their braggart is injury or death. That’s why people warn such individuals saying, ‘A river drowns a swimmer.’

The proverb teaches people to refrain from swearing that they can do everything, even when they really know that they cannot. As such, they must have the humility to understand and accept that there is so much that they do not understand or cannot do. In so doing, they can save their lives, and learn so much from those who understand things.

(Luke 18:10-14; Galatians 6: 2 – 5).

Imbuki ya lusumo lunulo ilolile nimo go liso. Unimo go liso guli gubhona ijo lilijishigila na gujileka gitumo jilili. Lidadulile gujilya, nulu gujigalucha kunzila yoseyose. Hunagwene abhanhu ulu bhalibhona ginhu bhagayombaga giki, ‘Liso lidalyaga.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagogohaga gwita ya wiza umuwikaji bhobho, kunguno ya gogoha miso ga bhanhu, giki bhagusekwa. Abhanhu bhenabho bhagalekaga nulu gubhalanga bhichabho ugwiita iyawiza yeniyo guti gunamya Mulungu, nulu gunpija munhu gwinga mumakoye, kunguno ya gogoha miso ga bhanhu. Ijinagubhakomeleja abhichab’o bhagabhawilaga giki, ‘liso lidalyaga’ kugiki bhadule gwita mihayo ya ng’hana bho nduhu gogoha miso ga bhanhu.

Ulusumo lunulo lolanga bhanhu guyitumama milimo ya ng’hana na ya wiza, bho nduhu gogoha miso ga bhanhu, kunguno iliso lidalyaga. Ubhutumami bhunubho bhugubhambilija abhanhu bhenabho ugubhumana ubhung’hana ubho bhudulile gujibheja chiza ikaya jabho.

(Mathayo 5:14 -16).

KISWAHILI: JICHO HUWA HALILI.

Chanzo cha methali hiyo chaangalia kazi ya jicho. Kazi ya jicho ni kuona kile ambacho linakifikia, na kukiacha kama kilivyo. Haliwezi kukila wala kukibadili kwa namna yoyote ile. Ndiyo maana watu wakiwa wanaangalia kitu fulani husema kwamba, ‘Jicho huwa halili.’

Methali hiyo hulinganishwa kwa watu wale waachao kutenda mema kwa sababu ya kuogopa macho ya watu, kwamba watachekwa. Watu hao huacha kutenda mema yakiwemo yale ya kuwafundisha wenzao juu ya kumwabudu Mungu, na kuwasaidia watu wanaohitaji msaada wao, kwa sababu ya kuogopa macho ya watu. Ndiyo maana, wenzao huwaambia watu hao kwamba, ‘jicho huwa halili,’ ili waweze kutenda mema hayo bila kuogoga macho ya watu.

Methali hiyo hufundisha watu  kutenda mema katika jamii bila kuogopa macho ya watu, kwa sababu jicho halili. Utendaji huo wa mema utawasaidia wao katika kuufahamu ukweli uwezao kuwapatia maendeleo katika familia zao.

‘‘Ninyi ni nuru ya ulimwengu. Mji uliojengwa kilimani hauwezi kufichika. Wala watu hawawashi taa na kuifunika kwa bakuli. Badala yake, huiweka kwenye kinara chake, nayo hutoa mwanga kwa kila mtu aliyemo ndani ya ile nyumba. Vivyo hivyo, nuru yenu iangaze mbele ya watu, ili wapate kuona matendo yenu mema wamtukuze Baba yenu aliye mbinguni.

Mathayo 5:14-16.

ENGLISH: THE EYE DOES NOT EAT.

The origin of this proverb is the function of an eye. The task of the eye is to see what it lands on, and to leave it as it is. It cannot eat or change it in any way. That is why when people are looking at something they say, ‘an eye does not eat.’

The proverb is used as an eye-opener to those who avoid doing good deeds because of the fear of the eyes of other people, that they will be ridiculed. Such people avoid doing good deeds, including teaching others about worshiping God and helping those in need because of the fear of other people. That is why, their peers tell them, ‘The eye does not eat’ so that they can do good deeds without fear of people’s eyes.

The proverb teaches people to do good deeds in the community without fear of other people’s eyes because the eye does not eat. Doing good deeds will help them realize the truth that can improve their family welfare and prosperity.

“’You are the light of the world. A city built on a hill cannot be hidden. Nor do people light a lamp and cover it with a bowl. Instead, they put it on its Hill and it gives light to everyone in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.

(Matthew 5:14 -16).

Imbuki ya lusumo lunulo ilolile nzengo, nulu chalo, ijojigaponaga jiliwa, aliyo ichalo jinijo jilinabhanishi. Ichalo jinijo jigabishaga majiliwa mingi guti mandege, bhusiga, manumbu, ng’halanga na gangi mingi. Aliyo lulu, ichalo jinijo jidadilaga gusangwa na bhanishi, bhuli makanza. Abhananzengo bhagadumaga ugulala chiza kunguno ya gub’iza na wibhakizu bho gusangwa na bhanishi. Hunagwene abhanhu bhagayombaga giki, ‘kumalya miza ndalo mbi.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agitaga bhukengeji bho nzengo, nulu chalo, ijo alihaya gusamila haho adiniyangula gwita chene. Umunhu ng’wunuyo agitaga bhukengeji bhunubho kubhuli ginhu ijo alihaya gujita, kugiki abhone iji jilinasolobho ya gulang’hana bhupanga bhokwe, na bho bhanhu bhakwe, haho adiniyangula gwita jose jose.

Ulusumo lunulo lolanga bhanhu gwita bhukengeji bhutale, haho bhadiniyangula gwita ginhu, guti: gusamila hanhu, nulu kutumama nimo gulebhe. Ubhukengeji bhunubho bhugubhambilija abhanhu bhenabho ijinaguyisolanyha imihayo iyo ilina solobho ukubhanhu, na guyileka iyo idina solobho umuwikaji bhobho.

(Marko 14: 23-27; Mathayo 26: 26-31).

KISWAHILI: KWENYE MLO MZURI MALAZI MABAYA.

Chanzo cha methali hiyo chaangalia kijiji kinapata mavuno mengi ya vyakula, lakini kina maadui. Kijiji hicho hupata vyakula vingi sana na vya aina mbalimbali kama vile: mahindi, mtama, viazi, karanga na vingine vingi.

Hata hivyo, kijiji hicho hakikawii kuvamiwa na maadui kila wakati. Wanakijiji wake hulala kwa wasiwasi, kwa sababu ya kuogopa kuvamia na maadui hao. Ndiyo maana watu husema, ‘Kwenye mlo mzuri malazi mabaya.’

Methali hiyo hulinganishwa kwa mtu yule afanyaye utafiti wa kijiji atakacho kuhamia, kabla ya kuhamia, au kitu atakacho kukifanya kabla hajakitekeleza. Mtu huyo hufanya utafiti huo kuhusu kila kitu atakacho kukifanya, ili aweze kuona kama kina usalama kwake, na kwa watu wake, kabla ya kutekeleza jambo hilo.

Methali hiyo hufundisha watu  kufanya utafiti wa kina kabla ya kuamua kutekeleza jambo fulani, kama vile kuhama, au kufanya kazi fulani. Utafiti huo utawasaidia watu katika kuyachagua yale yenye faida kwa uhai wa mwanadamu na kuyaacha yale yahatarishayo maisha yao.

(Marko 14: 23-27; Mathayo 26: 26-31).

ENGLISH: THERE IS GOOD MEAL, BUT BAD SLEEP.

The origin of this proverb is a village that boasts of lots of foods, but has many enemies. The village produces abundant food produce of various types such as maize, sorghum, potatoes, peanuts and many others.

However, the village is always invaded by enemies. Therefore, its villagers always sleep in anxiety, for fear of being attacked by enemies. That is why people say, ‘There is good meal but bad sleep.’

The proverb is used to encourage people to adopt an attitude of a person who does research on a village he/she intends to relocate to before implementing the relocation. A person with such an attitude conducts thorough research on almost everything he/she intends to do so that he/she ascertains its safety to him/her and to his/her people, before doing it.

The proverb teaches people to do thorough research before deciding on doing something, such as relocating, or doing some work. The study will assist people to choose what is most beneficial for human life and forego what endanger their lives.

(Mark 14: 23-27; Matthew 26: 26-31).