Imbuki ya lusumo lunulo yingilile kubhukugi bho ndimu iyo ichile. Indimu yiniyo yigab’agagwa, kugiki yingijiwe indili yayo, huna yutinagulwa. Aliyo lulu umunhu uoguyib’aga inyama yiniyo, owilagwa nuyo oikugaga. Hunagwene abhanhu bhagayombaga giki, ‘nkugi hu magi.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo ogumanaga mhayo nheb’e. Umunhu ng’wunuyo, huyo agubhiza nkaniji ogo. Uweyi adeb’ile ubhunghana bho mhayo gunuyo, hinguno ya guwilwa akanile. Hunagwene abhanhu bhagang’wilaga abhalomele umo agumanilile umhayo gunuyo, kunguyo bhamanile igiki, ‘nkugi hu magi.’

Ulusumo lunulo lolanga bhanhu higulya ya gubhuyomba chiza ubhunghana, umukikalile kabho, kugiki bhadule ugubhalumanya chiza abhanhu bhabho.

Mathayo 9:30.

Luka 10:2.

KISWAHILI: MUOKOTAJI NDIYE MCHUNAJI.

Chanzo cha methali hiyo chatokea kwenye uokotaji wa mnyama poli aliyekufa. Mnyama huyo huchunwa kwa lengo ya kuindoa ngozi yake, ili waweze kuikataka vizuri nyama yake.

 Lakini basi, mtu aliyemuokota mnyama poli huyo, ndiye yule ambaye huambiwa amchune mnyama huyo. Ndiyo maana watu husema kwamba, ‘muokotaji ndiye mchunaji.’

Methali hiyo hulinganishwa kwa mtu yule ambaye amelifahamu neno fulani linalohitaji ushahidi. Mtu huyo huwa ndiye shahidi wa nelo hilo, kwa sabahu yeye afahamu ukweli wa  jambo hilo vizuri kuliko wenzake. Ndiyo maana watu humwambia awaeleze ukweli wa jambo hiyo, kwa sababu wao wanaelewa kwamba, ‘muokotaji ndiye mchunaji.’

Methali hiyo hufundisha watu juu ya kusema ukweli pale wanapotakiwa kufanya hivyo, ili waweze kuwaunganisha vizuri watu wao.

Mathayo 9:30.

Luka 10:2.

ENGLISH: THE ONE WHO PICKS UP IS THE SKINNER.

The source of the above proverb comes from the collection of a dead animal. Such a dead animal, in order to be roasted, it has to be skinned first. And the person who picked up the dead animal is the one who has to skin it. This scenario is always described by the proverb that ‘the one who picks up is the skinner.’

The proverb can be compared to someone who has witnessed something. Such a person becomes the witness of the case because he/she knows the truth better than anyone else. He/she can tell the truth about what he/she witnessed.

The proverb teaches people to tell the truth when they have to. This can help people to be faithful enough in dealing with societal issues.

Matthew 9:30.

Luke 10: 2.

Imbuki ya lusumo lunulo yingilile kubhuli bhondili b’o nva ja bubungu. Ulu munhu utuula ndili hanze na guib’a, agusanga inva jinijo yailyagwa. Hunagwene abhanhu bhagayombaga giki ‘bubungu walya ndili.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho b’agalekaga jikolo jabho hanze, bhasanga abhib’i bhajib’aga. Abhanhu bhenabho, ulu bhasanga jikolo nulu sabho jabho jib’agwa b’abayombaga giki, ‘bubungu walya ndili.’

Ulusumo lunulo lolanga bhanhu higulya ya gutuula sabho jabho na witegeleja bhutale, na gub’ade’b’a chiza, abhanhu abho bhalikala nabho, ulu bhali bhawiza, nulu b’abhub’i.

Mathayo 7:15.

Wafilipi 3:2.

Maombolezo 3:4.

KISWAHILI: BUBUNGU WALA NGOZI.

Chanzo cha methali hiyo chatokea kwenye ulaji wa ngozi wa mbwa wa Bubungu. Mtu akiweka ngozi nje na kuisahau, atakuta mbwa hao wameila. Ndiyo maana watu husema kwamba, ‘bubungu wala ngozi.’

Methali hiyo hulinganishwa kwa watu ambao huacha vitu au mali zao, na kukuta wezi wameziiba. Watu hao wakikuta mali zao zimeibiwa husema, ‘bubungu wala ngozi.’

Methali hiyo hufundisha watu juu ya kuweka mali zao kwa uangalifu mkubwa, na kuwaelewa vizuri watu waishio nao, kama ni wema, au waovu.

Mathayo 7:15.

Wafilipi 3:2.

Maombolezo 3:4.

 

ENGLISH: BUBUNGU’S DOGS EAT SKINS.

The source of the above saying comes from Bubungu dogs that eat animal hides. If someone leaves the animal hide unattended, dogs can take and eat it. This is why people can say ‘Bubungu’s dogs eat hides,’ to communicate the idea of living things unattended.

The saying can be compared to people who carelessly leave their belongings. They can be easily stolen. In such a scenario where someone’s belongings are stolen out of carelessness, one can say ‘Bubungu’s dogs eat skins.’

The saying teaches people to put their possessions in order, and to better understand the people around them, whether they are good or bad.

Matthew 7:15.

Philippians 3: 2.

Lamentations 3: 4.

Imbuki ya lusumo lunulo yilolile mihayo na amino. Imihayo yiniyo mumo yigakwilila, idadulile ugubhigutya abhanhu, kunguno abhanhu bhenabho b’adalyaga mihayo. Ulu bhaliyihoyela imihayo yiniyo, b’agasegaga mpaga bhuli ng’wene agabhona amino ga ng’wiye. Gashinaga lulu, umumahoya genayo bhagatub’aga abho abhanhu bhenabho, kunguno b’adalyaga mihayo nulu, bhadilyaga mino. Hunagwene abhanhu bhagayombaga giki, ‘b’adalyaga mihayo b’adilyaga mino.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo aliming’holo aha ng’wakwe. Umunhu ng’wunuyo ulu bhanhu bhungeniha, agayombaga mihayo mingi, ukunhu agusekaga, aluguzuga nduhu. Hunagwene abhanhu bhagang’wilaga giki, ‘b’adalyaga mihayo b’adilyaga mino.’

Ulusumo lunulo lolanga bhanhu higulya ya guleka nhungwa ja wiming’holo, umuwikaji bhobho, kugiki bhadule gubhagalila chiza ab’ageni bhab’o.

Yakobo 2:15-17.

 1 Yohane 3:18.

 Mathayo 15: 8-9.

KISWAHILI: HAWALI MANENO HAJIILI MENO.

Chanzo cha methali hiyo chaangalia maneyo na meno. Maneno hayo hata yawe mengi namna gani, hayawezi kuwashibisha watu, kwa sababu watu hao hawali maneno. Waongeapo maneno hayo, watu hao hucheka hali ambayo humuwezesha kila mmoja kuyaona meno ya mwenzake. Kumbe katika maongezi hayo watu hayo hujisikia njaa, kwa sababu hawali maneno wala hawajiili meno. Ndiyo maana watu husema kwamba, ‘hawali maneno hawajiili meno.’

Methali hiyo hulinganishwa kwa mtu ambaye ni mchoyo nyumbani kwake. Mtu huyo akifikiwa na wageni nyumbani kwakwe, huendelea kuongea maneno mengi, huku akicheka, bila kuwapikia chakula wageni wake hao. Ndiyo maana watu humwambia kwamba, ‘hawali maneno hawajiili meno.’

Methali hiyo hufundisha watu juu ya kuacha tabia za uchoyo maishani mwao, ili waweze kuwa wakarimu wa kuwatunza  vizuri wageni wao.

Yakobo 2:15-17.

 1 Yohane 3:18.

 Mathayo 15: 8-9.

 

ENGLISH: THEY NEITHER EAT WORDS NOR TEETH.

The source of the above saying is how someone can receive a visitor through words and teeth. When the two individuals meet, they can converse in sweet words to the extent of causing laughter; exposing their teeth. Those words and teeth cannot cure people’s hunger.  At the end, these people will still feel hungry.

This saying can be compared to greedy people who, when visited by guests, end up talking mere words with a lot of laughters without cooking food for them/visitors. Such people are being warned by telling them that ‘they neither eat words nor teeth.’

The saying teaches people to avoid selfishness in their lives rather embrace the habit of caring guests who visit their homes.

James 2: 15-17.

1 John 3:18.

Matthew 15: 8-9.

Imbuki ya lusumo lunulo yingilile kubhukalib’usha bho bhageni ha indili yakwe, ung’wana Gahi, uyo agalala ha mambo. Imambo gali manti ayo gagapunzagwa gakomelwa ndili. Ulu Yuma indili yiniyo, gasagaga hoi mapundu ayo ung’wana Gahi agawilya na b’iye aha b’alib’alile giki, ‘egelelaga koyi,’ nose agashiga kumhelo ya ndili, niyo ni yakwe. Hunagwene abhanhu bhagayombaga giki, ‘Ng’wana Gahi agalala ha mambo.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alina wizang’holo bho mpaga gujiyib’a nu weyi. Umunhu ng’wunuyo agabhabhonelaga jisa abhageni b’akwe. Hunagwene abhanhu bhagayombaga giki, ‘ng’wana Gahi agalala ha mambo.’

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na wizang’holo bho gub’akalib’usha abhageni bhab’o na gub’agola chiza, kugiki bhadizuluha abhanhu bhabho bhenabho.

I Petro 2:18 -25.

I Pet 3:16 -19.

Ufunuo 2:3.

KISWAHILI: NG’WANA GAHI ALILALA PEMBENI KWENYE MITI.

Chanzo cha methali hiyo chatokea kwenye ukaribishaji wa wageni katika ngozi yake ng’wana Gahi, aliye lala pembeni kwenye miti. Miti hiyo huchongwa kiasi cha kutosha kupigiliwa kwenye ngozi kwa lengo la kuikausha. Ngozi hiyo ikikauka, miti hiyo huacha matundu ambayo ng’wana Gahi aliyalalia. Alikuwa akiambiwa ‘sogea huko’ mwishowe akalila kwenye matundu hayo yaliachwa na miti hiyo ya kukaushia ngozi. Ndiyo maana watu husema kwamba, ‘ng’wana Gahi alilala pembeni kwenye miti.

Methali hiyo hulinganishwa kwa mtu mwenye ukarimu wa kuwakaribisha wageni mpaka anajisahamu yeye mwenyewe.  Mtu huyo huwahurumia wageni wake zaidi kuliko ajihurumiavyo yeye. Ndiyo maana watu husema kwamba, ‘ng’wana Gahi alilala pembeni kwenye miti.’

Methali hiyo hufundisha watu juu ya kuwa na ukarimu wa kuwakaribisha wageni na kuwatunza vizuri, ili wasiteseke watu wao hao.

I Petro 2:18 -25.

I Pet 3:16 -19.

Ufunuo 2:3.

 

ENGLISH: NG’WANA GAHI SLEPT ON THE CORNER ENDS.

The source of this saying comes from the reception of strangers. A host who is used to sleep on the animal hide receives his/her visitor and they both sleep on the animal hide. Because of the small size of the hide, the host is forced to squez himself/heself to the extent of sleeping on holes used for pegging the hide. When this happened, people could say, ‘ng’wana Gahi slept on the corner ends’ to mean extreme kindness to the visitor.

The saying can be likened to a hospitable person who feels remorse for others. Such a person feels more pity for his guests than for himself/herself. That is why such people are being described as people who ‘sleep on the corner ends.’

The saying teaches people about generosity and hospitality to others.

I Peter 2:18 -25.

I Pet 3:16 -19.

Revelation 2: 3.

Imbuki ya lusumo lunulo yingilile kubhuli bho masangu bho kaya. Ubhuli bho masangu bhunubho bhub’ukilile ha mbina ya b’akima. Imbina yiniyo ulushigu ulo igushulaga, b’alyaga masangu na gubalasana. Hunagwene ulu bhanhu bhali kihamo ulu b’ubalasana, abhanhu bhagayombaga giki, ‘kaya yalile masangu.’

Ulusumo lunulo lugalenganijiyagwa kubhanu abho bhali b’itolile, ulu b’iduma kaya yabho ucha, b’agahayaga giki, ikaya yiniyo yalile masangu. Gashinaga ikaya ugulya masangu, mumho gwiduma na gub’ulaga kaya yabho yiniyo. Hunagwene abhanhu ulu bhubhona b’itoji widumile na gub’ulaga kaya yab’o, bhagayombaga giki, ‘kaya yalile masangu.’

Ulusumo lunulo lolanga b’itoji higulya ya kuleka widumi bho gub’ulaga kaya yabho, kugiki bhadule gwikala b’itolile pye shigu ja wikaji bhobho.

Yeremia 3:18.

Isaya 50:1.

Malaki 2:14-16.

Ezra 10:3.

KISWAHILI: KAYA IMEKULA MAKANDE.

Chanzo cha methali hiyo chatokea kwenye ulaji wa makande wa kaya. Ulaji huo wa makande ulianzia kwenye mchezo wa wanawake. Mchezo huo au ngoma hiyo, ilikuwa na desturi ya kula makande siku ya kumaliza mchezo. Baada ya kula walisambaa kila mmoja kwenda nyumbani kwake. Ndiyo maana watu wakiona wenzao waliokuwa pamoja wamesambaa, husema kwamba, ‘kaya imekula makande.’

Methali hiyo hulinganishwa kwa watu waliooana, wakakosana na kuachana, kwa maana ya kuvunja mji. Mji huo huelezewa kwamba umekula makande. Kumbe kula makande ni kuvunja mji, baada ya kukosana kwa waliooana hao. Ndiyo maana watu wakiona watu walioona wamekosana na kuachana, husema kwamba, ‘kaya imekula makande.’

Methali hiyo hufundisha watu walioona juu ya kuacha ugomvi wa kuvunja mji wao, ili waweze kuishi pamoja siku zote za maisha yao.

Yeremia 3:18.

Isaya 50:1.

Malaki 2:14-16.

Ezra 10:3.

ENGLISH: THE FAMILY HAS EATEN MASANGU/ (MIXED MAIZE AND BEANS).

The source of this saying comes from eating cooked grains. The saying can be traced from the female dance where people were accustomed of eating cooked grains (masangu) at the end of the dance. After eating, each one of them could find his/her own way; leave the place. It is through this departure; going back to their respective homes that people can say ‘the family has eaten cooked grains (masangu)’ to mean departure.

The saying can be compared to married people, who appear to quarrel and finally separate. Their separation can be described by the saying that ‘the family has eaten cooked grains (masangu)’ to mean break up in marriage.

The saying teaches people about not involving in quarrelsome acts that may result into break ups in friendship or marriage. In so doing, they will be able to live together in peace and harmony throughout in their lives.

Jeremiah 3:18.

Isaiah 50: 1.

Malachi 2: 14-16.

Ezra 10: 3.