Imbuki ya lusumo lunulo, yingilile kuwikaji bho bhanhu, na mihayo yabho iyo bhuli ng’wene, aliiganika umung’holo yakwe.

Umuwikaji bho bhanhu bhenabho, ulu bhalihoya bhagashoshaga giki, nduhu mhayo, aliyo gashinaga bhaliganika mhayo, umumioyo jabho. Hunagwene abhanhu bhagayombaga giki, ‘nduhu mhayo nu mhayo guliho.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo okenyiyagwa na ng’wiye, uyo agalekejaga bho mihayo duhu, aliyo umung’holo yakwe adalekejije.

Umunhu ng’wunuyo agalemaga nulu gulipwa nu ng’wiye uyo onkenyaga, kunguno ya giki, ongu onhekejaga. Aliyo lulu, umunhu  ng’wunuyo, agandyaga guyunhaya shibhi ukubhanhu, uyo onkenya ng’wunuyo. Hunagwene abhanhu bhagayombaga giki, ‘nduhu mhayo nu mhayo guliho.’

Ulusumo lunulo lolanga bhanhu higulya ya gufunya bhulekaja bho ng’hana, ukubhanhu abho bhabhakenya, kugiki bhadule gwikala bho mholele, na bhichabho bhenabho,  umuwikaji bhobho.

Mathayo 6:6:14-15.

 2 Wakorintho 2:10.

 Waefeso 4:32.

 Wakolosai 2:13.

 Wakolosai 3:13.

KISWAHILI: HAKUNA NENO NA NENO LIPO.

Chanzo cha methali hiyo chatokea kwenye maisha ya watu, na maneno yao yaliyomo ndani ya moyo wa kila mmoja. Maisha ya watu hao, yana maongezi ya kawaida yawapatiayo nafasi ya kuyaeleza yale yaliyomo mioyoni mwao.

Lakini watu hao, wakipewa nafasi ya kutoa mawazo yao, hujibu kwa kusema kwamba, hakuna neno wakati, maneno hayo yamo mioyoni mwao.  Ndiyo maana watu husema kwamba, ‘hakuna neno na neno lipo.’

Methali hiyo hulinganishwa kwa mtu yule ambaye amekosewa na mwenzake, ambaye humsamehe mwenzake huyo, kwa maneno tu, lakini moyoni huwa bado ana hasira.

Mtu huyo, hukataa hata kupewa fidia kutoka kwa yule aliyemkosea, akidadi eti, amemsamehe. Lakini basi, mtu huyo huanza kumsema vibaya kwa watu, yule aliyemkosea. Ndiyo maana watu husema kwamba, ‘hakuna neno na neno lipo.’

Methali hiyo hufundisha watu juu ya kutoa msamaha wa kweli kwa watu walio wakosea, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Mathayo 6:6:14-15.

 2 Wakorintho 2:10.

 Waefeso 4:32.

 Wakolosai 2:13.

 Wakolosai 3:13.

ENGLISH: NO WORD AND A WORD IS THERE.

The source of this saying is people who happen to have concealed hatred towards others who have done something wrong to them. Such people tend to say that they have forgiven them while deep in their hearts they still have grievances. When asked if they have forgiven they reply by saying that they don’t have any more words to mean forgiveness while they don’t mean what they say. Such people are being described using the saying that ‘no word a word is there.’

This saying can be compared to a person who has wronged another person and asks for forgiveness. That person can pretent to have forgiven him/her to the extent of even refusing taking any sort of compensation, but deep in his/her heart, he/she still harbours feelings of revenge.

The proverb teaches people to give true forgiveness to those who have wronged them. This will enable them to have harmony with others in their lives.

Matthew 6: 6: 14-15.

 2 Corinthians 2:10.

 Ephesians 4:32.

 Colossians 2:13.

 Colossians 3:13.

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.