Imbuki ya lusumo lunulo yilolile wisagiji bho nyama yibupu. Inyama yiniyo ilindololo noyi, iyo igagulagwa bho hela ngehu duhu.

Kuyiniyo lulu, uyo aliisagilwe inyama yiniyo adudula ugwilya mpaga wiguta, kunguno ya bhudoo bhoyo bhunubho. Umunhu ng’wunuyo agitindikaga ugujichola iginhu ijo jilina solobho nhale, kunguyo ya ‘gwisagilwa nyama yibupu.’

Ulusumo lunulo lugalenganijjiygwa kuli munhu, uyo agisagilagwa ginhu ijo jidina solobho, umuwikaji bhokwe. Umunhu ng’wunuyo, agalekaga uguitumama imilimo iyo ilina solobho, kunguno ya gwisagilwa ginhu jinijo ijo jidadulile nulu ugung’wambilija, umuwikaji bhokwe bhunubho.

Hunagwene agalenganijiyagwa na ‘gwisagilwa nyama yibupu,’ kunguno nang’hwe, wisagililwe ginhu ijo jidina solobho, umuwikaji bhokwe.

Ulusumo lunulo, lolanga bhanhu higulya ya gwisagilwa ginhu ijo jidulile gubhambilija ijinagujibheja chiza ikaya jabho, umuwikaji bhobho, kutinda kujimiza makanza gabho bho gulindila ginhu, ijo jidina solobho.

Warumi 8:25.

Zaburi 62:9.

2 Wakorintho 12:11.

KISWAHILI: KUTUMAINI NYAMA YA KONGOSHO.

Chanzo cha methali hiyo, chaangalia hali ya kutumaini nyama ya kongosho. Nyama hiyo ni ndogo sana na nyepezi, ambayo hununuliwa kwa bei ya chini sana.

Kwa hiyo, mtu yule anayeitumaini nyama hiyo hawezi kuila mpaka akatosheka. Mtu huyo, hujichelewesha kutafuta kitu ambacho kinathamani kubwa, kwa sababu ya ‘kutumaini nyama ya kongosho.’

Methali hiyo hulinganishwa kwa mtu yule ambaye hutumaini kupata au hutegemea kitu kisicho na thamani katika maisha yake.

Mtu huyo, huacha kufanya kazi za maana, ambazo zinathamini, kwa sababu ya kutumaini kitu hicho ambacho, hakiwezi kumsaidia katika maisha yake.

Ndiyo maana, watu humlinganisha na ‘kutumaini nyama ya kongosho,’ kwa sababu naye hutegemea kitu kisicho na faida maishani mwake.

Methali hiyo, hufundisha watu juu ya kutumaini kitu ambacho chaweza kuwasaidia katika kuzijenga vizuri familia zao, maishani mwao, badala ya kupoteza muda wao, kwa kutegemea vitu visivyoweza kuwasaidia katika kuziendeleza familia hizo.

Warumi 8:25.

Zaburi 62:9.

2 Wakorintho 12:11.

ENGLISH: RELYING ON THE PANCREACE MEAT.

The source of this saying is the pancreace meat that is believed to be very small in size and it is tender thus bought at a very cheap price. Therefore one who eats pancreace meat cannot easily get satisfaction. Instead, he/she is adviced to look for something of great value in order to have satisfaction because reliance on pancreace meat only can make one suffer from hunger.

This saying can be compared to a person who depends on worthless things for his/her survival. Such people are being warned against it by telling them not to ‘rely on the pancreace meat’ as a way to make them hard workers.

This proverb teaches people to hope for something that will help them better build their families. They don’t have to waste their times doing worthless things rather work hard and help their families to develop in different aspects.

Romans 8:25.

Psalm 62: 9.

2 Corinthians 12:11.

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.