Imbuki ya lusumo lunulo yilolile kikalile ka bhanbhu abho bhalibhashilimu pye abhose. Abhanhu bhenabho bhagikalaga bhuli ng’wene alihaya giki, amanile yose kukila ung’wiye, umuwikaji bhobho. Hunagwene abhanhu bhagabhitanaga, ‘gwengu na kwengulila.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadidebhaga aha kaya yabho. Abhanhu bhenabho bhadidebhaga kunguno ya bhushilimu bhobho, ubho gwikala bhuli ng’wene andalahile ung’wiye. Hunagwene abhanhu bhagabhitagaga, ‘kwengu na kwengulila.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka bhushilimu bho gubhadalaha abhichabho, kugiki bhadule gwikala bhidebhile chiza, umuwikaji bhobho.

Wagalatia 3:1-5.

KISWAHILI: MJANJA NA MJANJA.

Chanzo cha methali hiyo chaangalia maisha ya watu ambao ni wajanja wote. Watu hao, huishi maisha ya kila mmoja kujikudai kufahamu kila kitu, kupita ng’wenzake. Ndiyo maana watu huwaita watu hao kwamba ni ‘mjanja na mjanja.’

Methali hiyo hulinganishwa kwa watu ambao hawawezi kuishi kwa pamoja. Watu hao hawaelewani kwa sababu ya ujanja wao wa kila mmoja kumdharau mwenzake. Tabia hiyo huwapelekea kushindwa kuishi kwa pamoja. Ndiyo maana watu huwaita watu hao, kwamba ni ‘mjanja na mjanja.’

Methali hiyo hufundisha watu, juu ya kuacha ujanja wa kuwadharau wenzao, ili waweze kuelewana vizuri na wenzao, maishani mwao.

Wagalatia 3:1-5.

ENGLISH: CLEVER AND CLEVER.

The source of this saying is two clever people who happen to be together sometimes. These two individuals happen to compete for knowledge; each one of them claiming to know better than the other.

This saying can be compared to people who cannot live together. Such people do not understand each other because of their individual ability that makes them despise each other. This behaviour leads to failure to live together. That’s why people can describe them using the saying that ‘clever and clever.’

The proverb teaches people about giving up the habit of belittling peers. People should respect individual abilities in order to create a ground for good understanding among members of the society.

Galatians 3: 1-5.

Imbuki ya lusumo lunulo yilolile gwinga go bhikaji bha hakaya ndebhe. Ungeni ulu ushika ahakaya yiniyo ukija ugubhasanga abhinikili kaya, agubhuja, uko bhajaga, kugiki adule gumana. Hunagwene umunhu ng’wunuyo agabhujaga giki, ‘kaya iyi yajaga hali?’

Ulusumo lunulo lugalenganijjiyagwa kuli munhu uyo adebhile imilimo ya ng’wa munhu unkima ijinaguilang’hana ikaya. Umunhu unkima, agayilang’hanaga ikaya bho gubhazugila jiliwa, abhanhu bhaha kaya yiniyo.

Ulu hakaya ndebhe munhu unsanga alihoyi ungosha, unkima atiho, agabhujaga uko yajaga ikaya, kunguno ikaya imanilwe na nkima. Hunagwene abhanhu bhagabhujaga ulu bhungayiwa unkima ahaka ndebhe, giki ‘kaya iyi hali?’

Ulusumo lunulo, lolanga bhanhu higulya ya guimana chiza imilimo ya bhakima, umugujilang’hana ikaya, kugiki bhadule gubhambilija bho gwikala nabho chiza, umuwikaji bhobho.

Mwanzo 2:18 21-22.

Mathayo 19:6.

Luka 1:41 – 42.

KISWAHILI: MJI HUU UMEENDA WAPI?

Chanzo cha methali hiyo chaangalia uondokaji wa wanafamilia fulani kwenye mji wao. Mgeni akifika kwenye mji au familia hiyo, akamkosa mwenye nyumba ambaye ni mwanamke wa pale, huuliza alikoenda, ili aweze kufahamu. Ndiyo maana watu huuliza kwamba, ‘mji huu umeenda wapi?’

Methali hiyo hulinganishwa kwa mtu yule ambaye anafahamu kazi na umuhimu wa mwanamke katika kuutunza mji. Mwanamke huyo huutunza mji wake, kwa kuwapikia chakula watu waishio kwenye mji huo.

Mtu akienda kwenye mji fulani akamkuta mwanaume bila kuwepo mwanamke, huuliza ulikoenda mji, kwa sababu, mji hufahamiwa na mwanamke. Ndiyo maana watu wakimkosa mwanamke, huuliza kwamba, ‘mji huu umeenda wapi?’

Methali hiyo hufundisha watu juu ya kuyafahamu majukumu na wajibu wa wanawake katika kuitunza familia, ili waweze kuishi nao vizuri, maishani mwao.

Mwanzo 2:18, 21-22.

Mathayo 19:6.

Luka 1:41 – 42.

ENGLISH: WHERE HAS THIS FAMILY GONE?

The source of this saying is the departure of some family members from their living place. When a stranger arrives in at a family and misses the host, especially the host’s wife, he/she ask her husband on the whereabout of his wife, who is traditionally regarded as the care taker of the whole family. The question ‘where has this family gone?’ is asked to mean the absence of the key person in the family who ensures that food is always available for the family.

The saying can be compared to a man who knows the role and importance of a woman in taking care of the family. The woman takes care of her family by providing it with food and accommodation. So, when one visits another person, one of the expectations is to have good food and accommodation. All these services are traditionally associated with women roles in the family. Thus the absence of a woman in the family there is a possibility of not having a homely environment and one can dare to ask, ‘where has the family gone?’ to mean mother of the house.

The saying teaches people about understanding the roles and responsibilities of women in caring the family. They do so in order to have a good mannered family that knows and respects the roles and responsibilities of members in the family.

Genesis 2:18, 21-22.

Matthew 19: 6.

Luke 1:41 – 42.

Imbuki ya lusumo lunulo yilolile bhulanghani bho sabho, ijo munhu nbhabhi obhalekelaga bhiye, kugiki bhajilang’hane. Abhanhu bhenabho, bhalibhadamanile ugujilang’hana chiza isabho jinijo.

Iki jali mitugo isabha jinijo, ijo jalijibebhile  uko jafumile ukuli ng’winikili ojo, jigandya guyushoka imoimo ukuling’winiki ng’wunuyo.  Nose jigashila pye gushoka kuli nsabhi ojo. Hunagwene abhanhu aho bhana chene, bhuyomba giki, ‘jigajaga na ng’wenejo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alinsabhi. Umunhu ng’wunuyo ulu ucha ujileka isabho jinijo kubhanhu abho bhukija ugujidilila, jigashilaga. Abhanhu bhenabho, jigabhashililaga isabho jinijo kunguno bhadamanile kalije ka gujilang’hanila, ako okatumilaga ung’winikili. Hunagwene ulu jashila isabho jinijo, abhanhu bhagayomgaga giki, ‘jigajaga na ng’wenejo.’

Ulusumo lunulo lolanga bhanhu higulya ya gudebha kalang’hanile ka sabho jabho, kugiki jidule gubhambilija chiza, umuwikaji bhobho.

Mithali 23:5.

Mithali 27:24.

KISWAHILI: HUWA ZINAKWENDA NA MWENYEWE.

Chanzo cha methali hiyo, chaangalia utunzaji wa mali ambazo tajiri mmoja, aliwaachia watu fulani ili wazitunze. Watu hao walikuwa hawafahamu kuzitunza vizuri mali hizo.

Kwa vile mali hizo, zilikuwa mifugo, ambao walikuwa wanafahamu kwa tajiri yule walikotoka, walianza kurudi mmoja mmoja. Mwishowe mifugo wote walirudi nyumbani kwa yule tajiri. Ndiyo maana watu walipoelewa hivyo, walisema kwamba, ‘huwa zinakwenda na mwenyewe.’

Methali hiyo hulinganishwa kwa mtu yule ambaye ni tajiri aliyefariki, na kuwaachia mali zake watu walioshindwa kuitunza. Watu hao walishindwa kuitunza mali hiyo, mpaka ikawaishia yote, kwa sababu hawakuifahamu namna aliyokuwa akiitumia tajiri huyo katika kuitunza mali yake hiyo. Ndiyo maana watu husema kwamba, ‘huwa zinakwenda na mwenyewe.’

Methali hiyo hufundisha watu juu ya kuelewa namna ya kuitunza mali waliyo nayo, ili iweze kuwasaidia vizuri, katika maisha yao.

Mithali 23:5.

Mithali 27:24.

ENGLISH: THEY GO WITH THE OWNER.

The source of the saying comes from the way one can keep his/her worth. One rich person died, leaving his/her worth to move on in the hands of inheritors. Such inheritors failed to understand how to take care of them as a result, some of the properties, especially animals, started leaving to the place where the former owner used to stay. And, finally, all the properties returned back to the home of the former owner.

The saying can be compared to a rich man who dies laving behind properties to be taken care of by others, unfortunately, without telling them how to take good care of them. The failure to tell them what to do in taking care of them results into all properties disappearing to follow the former owner. It might mean also death of richness in the same way the owner died. To describe such a scenario, people can use the saying that ‘they go with the owner.’

The saying teaches people about understanding how to take care of their belongings and imparting knowledge to other relatives on how to care those belongings. In so doing, people will be ensuring continuity of their properties even after the death of the former owner. This will enable families to have good life through proper inheritance of properties.

Proverbs 23: 5.

Proverbs 27:24.

Imbuki ya lusumo lunulo yingilile kukikalile ka nda na ngongo. Inda nu ngongo jilimu mili go ng’wa munhu umo. Aliyo lulu, jidimanile, kunguno inda yili kubhutongi ya ngongo, uyo guli kunuma yao. Hunagwene abhanhu bhagayombaga giki, ‘nda idamanaga ya kungongo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu, uyo wingaga aha kaya yakwe, uja hanhu. Umunhu ng’wunuyo, adumana iyo igwilongaga ahanuma yakwe, kunguno atiho koyi. Uweyi agalindilaga abho bhali kukaya yakwe bhang’wile, naayimane iyo yiligela ahaka yakwe yiniyo.

Ihali yiniyo, igalenganijiyagwa na nda iyo idimanile  iyo igwitagwa ukungongo. Iyoyi idadulile uguyimana, aliyo jili mu mili gumo. Hunagwene abhanhu bhagayomgaga giki, ‘nda idamanaga ya kungongo.’

Ulusumo lunulo lolanga bhanhu higulya ya gwiyinha mhola ja gudula gung’wambilija bhuli ng’wene uguyidebha iyo yiligela ukukaya yakwe, haho wengilaga, kugiki bhadule gwikala bho bhuyegi umukaya jabho. Umuwikaji bhunubho, bhagudula gubhagunana wangu, abhanhu abho bhali na makoye, umukaya jabho.

Mithali 19:17.

 Luka 9:62.

KISWAHILI: TUMBO HUWA HALIFAHAMU YA MGONGONI.

Chanzo cha methali hiyo, chaangalia maisha ya tumbo na mgongo. Tumbo na mgongo zipo kwenye mwili wa mtu mmoja. Lakini basi, pamoja na hayo, hazifahamiani kwa sababu, tumbo liko mbele ya mgongo, ambao uko nyuma yake. Ndiyo maana watu husema kwamba, ‘tumbo huwa halifahamu ya mgongoni.’

Methali hiyo hulinganishwa kwa mtu yule, ambaye ameondoka nyumbani kwake, akaenda sehemu fulani. Mtu huyo hawezi kufahamu yanayotokea kule nyumbani kwake, kwa sababu yeye ametoka huko.

Yeye husubiri watu walioko kule nyumbani kwake, wampe taarifa juu ya kile kinachoendelea huko. Hali hiyo, hufananishwa na tumbo lisivyoweza kufahamu yale yanayotokea mgongoni, pamoja na vyote hivyo, kuwa katika mwili mmoja. Ndiyo maana watu husema kwamba, ‘tumbo huwa halifahamu ya mgongoni.’

Methali hiyo hufundisha watu juu ya kupeana taarifa juu ya kile kinachoendelea kule walikotoka ili taarifa hizo, ziweze kuwasaidia wale walioko kwenye matatizo. Maisha hao, yataweza kuwasaidia kwa haraka wale wanaohitaji msaada huo, maishani mwao.

Mithali 19:17.

 Luka 9:62.

ENGLISH: THE BELLY DOES NOT KNOW WHAT IS IN THE BACK.

The source of this proverb is the life of belly and back side of the human body. The belly and back are in the body of the same person but they don’t know each other. The belly lives in the front part of the body and the back lives in the back part of the same body.

The proverb can be compared to a person who left his/her home and went somewhere far from home and could not figure out what was going on at home. In order to know what is happening at his/her home, he/she was to depend on someone else who was left back home. Therefore, the presence of this person who was left home and the one who travelled far away from home can be likened to a relationship between belly and back.

The proverb teaches people about giving information about what’s going on in their place so that people can take up measures in case of any problem.

Proverbs 19:17.

 Luke 9:62.