Imbuki ya lusumo lunulo yingilile kubhuliji bho ng’hungu, bho ng’wana Ndile, iyo yalidi ya nduguye. Ung’wana Ndile wishatyaga kuja gujulila ng’hungu, ukubhanhu abho bhagandika mayange, gaguzumalikilwa na bhadugu bhabho. Bhuli munhu olilaga ng’hunu, ulu nduguye uzumalika.

Uwishatya bhokwe bhunubho, bhugang’wenheleja gulila ng’hungu iyo idiya nduguye. Hunagwene abhanhu bhagayomgaga giki, ‘gwishatya go ng’wana Ndile agalia ng’hungu idiya nduguye.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agitulaga bhumani bho bhuli ginhu, nulu mhayo, gashinaga adagumanile.

Umunhu ng’wunuyo ahayile giki, bhuli mhayo gwene aguyombe weyi. Abhiye abhabyedile. Hunagwene ulu uhubhila ginhu jose jose, abhanhu bhagayombaga giki, ‘gwishatya go ng’wana Ndile agalila ng’hungu idiya nduguye.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka nhungwa ja gwituula bhumani bho bhuli mhayo, kugiki bhadule gubhiza na widohya bho gwilanga mingi, gufumila kubhichabho abho bhayidebhile.

Yeremia 22:10.

Luka 23:28.

KISWAHILI: KUJITIA KUJUA KWA NG’WANA NDILE A LILIA KILIO AMBACHO SI CHA NDUGUYE

Chanzo cha methali hiyo chatokea kwenye uliaji wa mwana Ndile, ambao haukuwa wa ndugu yake. Mwana Ndile alijitia kulia kwenye kilio cha watu waliofiwa na ndugu zao. Kila mmoja alitakiwa kulia kwenye kifo cha mtu, ambaye ni ndugu yake.

Hivyo kujitia kwake mtu huyo, kulimleteleza kulia kwenye kilio ambacho siyo cha ndugu yake. Ndiyo maana watu husema kwamba, ‘kujitia kujua kwa mwana Ndile alilia kwenye kilio ambacho siyo cha nduguye.’

Methali hiyo hulinganishwa kwa mtu yule ambaye hujidai kufahamu kila kitu, au neno, wakati halifahamu vizuri. Mtu huyo hutaka aongee yeye tu, kwenye kila jambo.

Yeye huwadharau wengine. Ndiyo maana akikosea kitu fulani, watu husema kwamba, ‘kujitia kujua kwa mwana Ndile alilia kwenye kilio ambacho siyo cha nduguye.’

Methali hiyo hufundisha watu juu ya kuacha tabia ya kujitia kujua, kwenye kila neno, ili waweze kuwa na unyenyekevu wa kuwawezesha kujifunza vizuri, kutoka kwa wale wanaoelewa.

Yeremia 22:10.

Luka 23:28.

 

ENGLISH: STEPPING INTO OTHERS’ MATTERS MADE NG’WANA NDILE MOURN A MOURNING WHICH IS NOT OF HIS RELATIVE

The source of the proverb comes from the mourning of the son of Ndile. The son of Ndile moarned for a mourning that he was not supposed to moarn for. In this society, moarning was reserved to people who happened to have lost one of their relatives but the son of Ndile, because of his behaviour of pretending to be omniscient (someone who knows everything), he joined the moarners for the death of a person he doesn’t know.

This proverb can be compared to a person who claims to know everything while in actual fact he/she is not. This is why people who pretend to know everything in life are being warned by telling them not to be like Ndile’s son because one day they can be ashamed by their behaviour.

The proverb teaches people about giving up the habit of pretending to know everything in life. They need to be patient and wait for those with knowledge about something to tell them the truth about something. This can help one to learn from others and understand things better.

Jeremiah 22:10.

Luke 23:28.

 

Imbuki ya lusumo lunulo yilolile nimo go lumuda, ukubhanhu abho bhali kubhulugu. Ulumuda lugahangija masonga ayo gagalutagwa na bhanishi. Bhuli ng’wene uyo ali kubhulugu agabhizaga na lumuda lokwe, ulogugahangija amasonga geneyo, ulugalutwa.

Kuyiniyo lulu, idichiza umunhu uguja kubhulugu wisagilagwa lumuda lo ng’wiye, kunguno ulunulo ludung’wambilija jose jose. Hunagwene abhanhu bhagayombaga giki, ‘lumuda lo ng’wiyo udulwisagilwa.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agajaga kumilimo yakwe, bho nduhu ugusola ijitumamilo ja nimo gunuyo. Umunhu ng’winuyo agisagilwaga jitumamilo ja ng’wiye, ukumilimo yakwe yiniyo.

Uweyi adamanile igiki, ijitumamilo ja ng’wiye jinijo, jidadulile ugung’wambilija, kunguno nu ng’wiye naajisanije ijinijo, igiki agujitumamila. Hunagwene abhanhu bhagayombaga giki, ‘lumuda lo ng’wiyo udulwisagilwa.’

Ulusumo lunulo lolanga bhanhu higulya ya gujibhucha ijitumamilo jabho, ulu bhalije ukumilimo yabho, kugiki bhadule uguyitumama chiza, imilimo yabho yiniyo.

Mathayo 24:40-41.

Mathayo 16:27.

1 Wakorintho 9:25.

Ufunuo 2:10.

KISWAHILI: USITEGEMEE NGAO YA MWENZIO VITANI

Chanzo cha methali hiyo chaangalia kazi ya ngao kwa wale walioko vitani. Ngao hiyo, huzuia mishale ilushwayo kutoka kwa maadui. Kila mmoja aliyeko vitani hutakiwa kuwa na ngao yake ili aweze kuizuia mishale hiyo.

Kwa hiyo basi, siyo vizuri kwa mtu kwenda vitani bila kuchukua ngao hiyo, akitegemea ngao ya mwenzake, kwa sababu, ngao hiyo, haitaweza kumsaidia kwa lolote.  Ndiyo maana watu humuonya mtu anayetegemea ngao hiyo, kwa kumwambia kwamba, ‘usitegemee ngao ya mwenzio vitani.’

Methali hiyo hulinganishwa kwa mtu yule ambaye, huenda kazini bila kuchukua vitendea kazi. Mtu huyo hutegemea vitendea kazi vya mwenzake.

Yeye hafahamu kwamba, vitendea kazi hivyo vya mwenzake, haviwezi kumsaidia yeye kwa sababu, hivyo ndivyo avitegemeavyo huyo mwenzake. Ndiyo maana watu humwambia kwamba, ‘usitegemee ngao ya mwenzio vitani.’

Methali hiyo, hufundisha watu juu ya kubeba vitendea kazi vyao wakati waendapo kufanya kazi zao, ili waweze kuzitekeleza kazi hizo vizuri.

Mathayo 24:40-41.

Mathayo 16:27.

1 Wakorintho 9:25.

Ufunuo 2:10.

ENGLISH: DON’T RELY ON YOUR FELLOW’S SHIELD IN THE BATTLE

The source of the above saying looks at the shield’s work in battle. The shield protects one from being hit by arrows from the enemy. Everyone on the battlefield has to have his/her shields for protection.

Therefore, it is not good for one to go to war without taking up the shield, relying on the shield of another person because it is likely not to help him/her. That is why such people are warned by telling them to stop relying on ‘fellow’s shields in the battle field’ rather have their own shields.

The saying can be compared to a person who goes to work without having work-related equipment rather, depending to get from a neighbour. Such a person does not know that the neighbour might also be using them thus making him/her fail to do his/her work as planned. This person is therefore warned by telling him/her to stop relying on other people rather he/she has to be self sufficient in his/her doings.

The saying teaches people to have their own work-related equipment that can help them to do their works without depending on others.

Matthew 24: 40-41

Matthew 16:27

1 Corinthians 9:25

Revelation 2:10

Imbuki ya lusumo lunulo yilolile wisagiji bho nyama ya kimbulu. Uwisagiji bho kimbulu bhunubho, bhuli bho gwisagilwa ginhu ijo jidaliyagwa, kunguno ikimbulu ili nyabhu ya mumapolu, iyo idasugagwa na hangi idaliyagwa. Kunguno yiniyo lulu, ‘gwisagilwa ng’hanga ya kimbulu,’ mumho gwisagilwa nyama iyo idaliyagwa.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agisagilagwa ginhu, ijo jidadulile gung’wambilija, umuwikaji bhokwe.

Umunhu ng’wunuyo adulile nulu gwisagilwa bhukumilijiwa, ubho adadulile gubhulya. Hunagwene abhanhu bhagayombaga giki, uweyi olendela ‘gwisagilwa ng’hanga ya kimbulu.’

Ulusumo lunulo lolanga bhanhu higulya ya kuleka gwisagilwa ginhu ijo jidina solobho, ukuwikaji bhobho, kugiki bhadule ugujisagilwa ijo jidulile gubhambilija, ugujibheja chiza ikaya jabho.

Kumbukumbu la Torati 14:8-10.

Marko 7:2-4.

Marko 7:14-15.

Warumi 4:14.

KISWAHILI: KUTEGEMEA KANGA WA PAKA SHUME

Chanzo cha methali hiyo chatokea kwenye utegemeaji wa nyama ya paka shume. Utegemeaji huo ni wa kutumaini kitu ambacho hakiliwi, kwa sababu paka shume ni paka wa polini ambaye hafugwi, wala haliwi.  Hivyo basi, ‘kutegemea kanga wa paka shume,’ maana yake ni kutumaini kupata nyama ambayo hailiwi.

Methali hiyo hulinganishwa kwa mtu yule, ambaye hutegemea kitu ambacho hakiwezi kumsaidia maishani mwake. Mtu huyo aweza hata kutegemea sifa, ambayo hawezi kuila. Ndiyo maana watu husema kwamba, mtu huyo anapoteza wakati wake kwa ‘kutegemea kanga wa paka shume.’

Methali hiyo hufundisha watu juu ya kuacha kutegemea kitu kisichokuwa na faida maishani mwao, ili waweze kutegemea kile kiwezacho kuwasaidia katika kuziendeleza vizuri familia zao.

Kumbukumbu la Torati 14:8-10.

Marko 7:2-4.

Marko 7:14-15.

Warumi 4:14.

ENGLISH: RELYING ON THE MEAT OF THE WILD CAT

The source of the saying comes from dependence on the meat of a wild cat. That reliance is on hoping for something that is not consumable. The wild cat, under normal circumstances, is neither domesticated nor consumed by human beings. Therefore, relying on it means wasting one’s time for nothing.

The saying can be compared to a person who relies much on things that will not help him/her in life. Such a person might be doing things just for being praised and cannot feed on praises. Such a person can be warned by telling him/her that don’t ‘rely on the meat of the wild cat’ in order to make him/her work hard and concentrate on things that have tangible returns.

The saying teaches people to stop relying on things that do not have tangible returns in their lives. They need to rely on things that can help to take care of their lives and their families.

Deuteronomy 14: 8-10

Mark 7: 2-4

Mark 7: 14-15

Romans 4:14

Imbuki ya lusumo lunulo yilolile munhu uyo ali nsese. Umunhu ng’wunuyo agacholaga milimo ya gutumama, kubhanhu abho bhali bhasabhi. Uweyi agazunijiyagwa uguitumama imilimo yiniyo, kunguno ali munhu owiza, uyo adulile guitumama chiza imilimo yiniyo. Hunagwene abhanhu bhagayombaga giki, ‘ng’wiza hongo adapejiyagwa.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagabhakaribhushaga chiza, abhanhu abho bhagacholaga milimo ya gutumama.

Abhanhu bhenabho bhagabhadililaga chiza abhatumami bhabho, bho gubhalipa gitumo bhidebhela, kunguno bhali bhatumami bhawiza. Hunagwene abhanhu bhenabho bhagayombaga giki, ‘ng’wiza hongo adapejiyagwa.’

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza bhanhu bha wiza, abho bhadulile guitumama imilimo chiza, na gubhadilila chiza abhatumami bha milimo yabho.

Yoshua Bin Sira 33:26-32.

KISWAHILI: MTUMWA HAFUKUZWI.

Chanzo cha methali hiyo chaangalia mtu ambaye ni mtumwa. Mtu huyo hutafuta kazi za kufanya kwa watu walio matajiri.

Yeye hukubaliwa kuzifanya kazi hizo, kwa sababu yeye ni mtu mwenye tabia njema, ambaye anao uwezo wa kufanya kazi hizo vizuri. Ndiyo maana watu husema kwamba, ‘mtumwa hafukuzwi.’

Methali hiyo hulinganishwa kwa watu wale ambao huwakaribisha vizuri watu wanaotafuta kazi za kufanya. Watu hao huwajali wafanyakazi wao vizuri, kwa kuwalipa kama walivyokubaliana, kwa sababu ni watu wenye tabia njema. Ndiyo maana watu husema kwamba, ‘mtumwa hafukuzwi.’

Methali hiyo hufundisha watu juu ya kuwa na tabia njema ya kuwawezesha kufanya vizuri kazi wapewazo, na kuwajali wafanya kazi wao.

Yoshua Bin Sira 33:26-32.

 

ENGLISH: A SLAVE IS NEVER CHASED AWAY.

The source of the above proverb is slavery where a slave is looked at as someone who doesn’t deserve to be chased from someone’s compound. A slave is also described as someone looking for job from someone else. She/he (the slave) can perform different duties to his/her master and he/she is considered to be someone who is good mannered and can carry out his/her duties in a required manner. That is why people came with the proverb that ‘a slave is never chased away’ to communicate the innocence and hard work of slaves.

The proverb can be comparable to those people who perform their jobs accordingly in order to impress their employers. Such people, in return, make employees to pay them accordingly because they respect their bosses.

The proverb teaches people about having good manners that can enable them to do their jobs well. This will enable them to have good relationship between employees and employers.

Joshua Bin Sira 33: 26-32.