Imbuki ya lusumo lunulo ilolile ndili iyo igatumilagwa ahikanza lya gunjika munhu. Umimba go ng’wa munhu ng’wunuyo gugab’ungagwa mundili iyo agajikigwa nayo unjimiji ng’wunuyo. Gashinaga lulu indili yiniyo idiyagulalila bhanhu bhangi hangi. Hunagwene abhanhu bhagayombaga giki, ‘Ndili yamunga ng’wiyo nang’ho ushoke uilalile!’

Ulusumo lunulo lugayombagwa kuli munhu ngosha uyo ong’wingila nkima o nduguye. Abhamuludugu lo njimiji bhagikalaga bhamanile igiki umkima ng’wunuyo asadile isada iyo yamulaga ungoshi okwe. Gashinaga lulu ungosha ng’wunuyo ulu ung’wingila unke o njimiji, agucha nang’hwe, kunguno agulekejiwa ubhusadu bhunubho. Hunagwene, abhanhu bhagang’wilaga ungosha ng’wunuyo uyo ung’wingila unkima o njimiji giki, ‘‘Ndili ya munga ng’wiyo nhang’ho ushoke uilalile!’

Ulusumo lunulo lolanga bhanhu  kuleka kajile kagubhingila abhanhu abho bhachilwa na bhagoshi bhabho. Ubhuleki bho kajile kenako bhugubhambilija abhanhu bhenabho ijinagwikala mhola na bhichab’o umuwikaji bhobho.

KISWAHILI: NGOZI ILIYOMFUNIKA MWENZAKO NAWE WARUDIJE KUILALIA!

Chanzo cha methali hii chaangalia ngozi ambayo hutumika katika kumfunika marehemu wakati wa kumzika. Mwili wa marehemu huwa unafunikwa kwa ngozi hiyo ambayo marehemu huzikwa nayo. Kumbe basi, ngozi hiyo siyo ya kutumika kwa mtu mwingine tena. Ndiyo maana watu husema kwamba, ‘Ngozi iliyoomfunika mwenzako na wewe urudi kuilalia!’

Methali hiyo huzungumzwa kwa mtu mwanaume aliyemrithi mjane ambaye ni mke wa marehemu ndugu yake. Wanandugu wa marehemu huyo, huwa wanafahamu kwamba mjane huyo anaugonjwa ambao ndio uliomuua marehemu mume wake mwanamke huyo.  Marehemu aliambukizwa ugonjwa huo na mke wake huyo. Ndiyo maana watu wakiwemo wanandugu wa mwanaume huyo humuonya mtu yule, kwa kumwambia kwamba, ‘Ngozi iliyoomfunika mwenzako na wewe urudi kuilalia!’

Methali hiyo hufundisha watu  kuacha mila za kurithi wajane ili waweze kutunza afya na maisha yao. Uachaji wa mila kama hizo potovu, kutawasaidia watu hao katika kubaki salama maishani mwao.

(Yeremia. 5:45)

ENGLISH: HOW DARE YOU SLEEP ON A HIDE THAT ONCE ENGULFED YOUR FELLOW HUMAN!

The origin of this saying is skin used to cover the deceased during burial. The body of the deceased is usually covered with a skin that is buried with the body. Therefore, the skin cannot be used by anyone else for whatever purposes. That is why people say, ‘How dare you sleep on a hide that once engulfed your fellow human!’

This saying is usually addressed as a warning to men who inherit widows who were wives to their late brothers. The deceased’s relatives who use the saying would be aware that the widow is suffering from an illness that killed their sister-in-law’s late husband and that the deceased contracted the disease from his wife. This would mean that anyone else who sleeps with the widow may contract the disease and may probably die. That is why the relatives of any man who thinks of inheriting a widow warn the man by saying, ‘How dare you sleep on a hide that once engulfed your fellow human!’

The proverb teaches people about giving up widowhood traditions so that they can take care of their health and life. Abandoning such degraded traditions will help people to stay safe in life.

(Jer. 5:45).

Imbuki ya lusumo lunulo ilolile mongo. Umongo ugoguchala munhu gugab’izaga ntale. Igelelilwe gugogoha b’o guleka ugugukila. Bhanhu b’ayomba, ‘ubhugota bho mongo gushoka.’ Gunguno ugunuyo gugabhulagaga bhanhu. Aliyo lulu umongo ulu guligugehu gudadulile kuchala munhu. Ugunuyo hu mongo ugomujing’ongwa. Hunagwene abhanhu bhagayombaga giki, ‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agogohaga mhayo gudololo uyo gudadulile nulu gutungisha munhu. Umunhu ng’unuyo agabhigazaga adina wiyab’i umukikalile kakwe. Alina bhob’a bhutale ubho guyomba nulu gwita mhayo gosegose uyo gudulile gung’wambilija uguyib’eja chiza ikaya yakwe. Hunagwene abhanhu b’agang’wilaga giki, ‘‘Mongo go mushing’ongwa gudupula munhu.’

Ulusumo lunulo lolanga bhanhu  ghub’iza na bhumani b’o gulenganija mihayo na guideb’a iyagutumamila haho b’atali ugukeleja. Ubhumani bhunubho bhugubhambilija abhanhu bhenabho ijinaguitumama wangu imilimo iyo idulile gujambilija chiza ikaya jabho.

KISWAHILI: MTO UNAOISHIA KWENYE VIFUNDO VYA MIGUU HAUSOMBI MTU.

Chanzo cha methali hii chaangalia mto. Mto wa kumsomba mtu huwa mkubwa. Yafaa kuuogopa mto kama huo kwa kuacha kuuvuka, kwa vile watu husema, ‘dawa ya mto ni kurudi.’ Hii ni kwa sababu mto huo huua watu wauvukao. Hata hivyo, mto ukiwa mdogo hauwezi kumsomba mtu. Huo ndio mto wa kufikia miguuni tu. Ndiyo maana watu husema, ‘mto wa miguuni haupeleki mtu.’

Methali hiyo hulinganishwa kwa mtu yule aogopaye jambo au neno dogo ambalo haliwezi kumsababishia kufungwa gerezani. Mtu huyo huwa hana uhuru wa kufanya kazi ziletazo maendeleo maishani mwake. Ana uoga mkubwa wa kuongea au kutekeleza jambo lolote lile litakiwalo kutekelezwa naye. Ndiyo maana watu humwambia kuwa, ‘mto wa kwenye vifundo vya miguu hausombi mtu.’

Methali hiyo hufundisha watu  kuwa na uelewa wa kupima mambo na kuyaelewa mapema yale yatakiwayo kuyatekelezwa kwa haraka kabla hawajachelewa. Uelewa huo utawasaidia katika kuyatekeleza mapema malengo ya kazi zile ziwezazo kuwasaidia wao na familia zao kwa muda mwafaka.

(Luka 13:2-5).

ENGLISH: AN ANKLE-DEEP RIVER DOES NOT DROWN A PERSON.

The origin of this proverb is a river. For the river to drown someone, it has to be relatively deep. It is better to be cautious of such a river; if not necessary, one should avoid crossing it. As people say, ‘the best solution to a flooded river is to avoid crossing it.’ This is because flooded rivers usually drown crossing people. However, when a river is shallow, it can probable not drown anyone. That shallow river is similar to the anke-deep river. That is why people say, ‘An ankle-deep river does not drown a person.’

The proverb is used for encouraging people who are always scared ofsmall things or issues that cannot lead to their imprisonment. Such people are not free to work for their personal achievement in life. They are very timid to say or do anything that they have to do. That is why people encourage them by saying, ‘ An ankle-deep river does not drown a person.’

The proverb teaches people to have a sense of measuring things and to understand in advance what needs to be done quickly before it is too late. This understanding would help them in early pursuit of their career goals that will help them and their families in a timely manner.

(Luke 13: 2-5).

Imbuki ya lusumo lunulo ilolile ng’holo ng’osha iyo igitanagwa ng’hondi. Ing’hondi yiniyo igoleshaga kajile ka ng’holo ijo jili njungi noyi. Aho jugima guja na jagimaga mpapa ujegele haho nujitule najigwe. Jigab’izaga guti jilalile tulo iyo iliyagumisijiwa bho gutulwa ng’home. Hunagwene abhanhu bhayombaga giki, ‘tulo ya ng’hondi yagumisija ng’home.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhali na bhulendelezu bho guduma nulu uguitumama imilimo yabho. Abhanhu bhenabho gagab’ashililaga amakanza agamilimo guti gulima, nulu guja kuhofisi jabho, bhiyib’ile. Akajile kenako kagenhaga makoye gagugayiwa nulu jiliwa ahakaya jabho. Abhanhu bhenabho bhagiyenhelejaga gupejiwa imilimo yabho kunguno, ya bhudito bho guitumama imilimo yabho. Amakoye genayo gikolile na ng’hondi ilalile iyo iliyagutulwa ng’home nayudula ugumisha. Hunagwene abhanhu bhagayombaga giki, ‘tulo ya ng’hondi yagumisija ng’home.’

Ulusumo lunulo lolanga bhanhu  gub’iza na bhukamu bho gutumama milimo yabho, kugiki bhadule gupandika matwajo mingi umuwikaji b’ob’o. Ubhukamu bhunubho bhugub’ambilija ijinagwendelea chiza ni milimo yabho.

KISWAHILI: USINGIZI WA DOROME NI WA KUAMSHIA RUNGU.

Chanzo cha methali hiyo chaangalia kondoo dume aitwaye dorome. Kondoo huyo huonesha mwenendo wa kondoo walio watembeaji sana. Wakizoea kwenda sehemu fulani, huwa hawatoki pale mpaka mtu awaendee na kuwapiga rungu ndipo waondoke pale. Kondoo hao huwa kama wamelala usingizi wa kuamushiwa rungu. Ndiyo maana watu husema kwamba, ‘usingizi wa dorome ni wa kuamshia rungu.’

Methali hiyo hulinganishwa kwa watu wenye upole wa kushindwa hata kufanya kazi zao. Watu hao hujikuta muda wa kufanya kazi, zikiwemo zile za kilimo na zile za maofisini, umeisha. Mwenendo huo huwaletea matatizo yakiwemo yale ya kukosa chakula kwenye familia zao, na wengine hata kufukuzwa kazi na waajiri wao. Matatizo hayo, hufanana na kondoo dume kupigwa rungu ndipo aondoke anapotakiwa kutoka. Ndiyo maana watu husema kwamba, ‘usingizi wa kondoo dorome ni wa kuamshia rungu.’

Methali hiyo hufundisha watu  kuwa na bidii ya kufanya kazi zao ili waweze kujipatia mafanikio mengi maishani mwao. Bidii hiyo itawasaidia katika kuendelea vizuri na kazi zao ambazo ni muhimu katika kuwaletea maendeleo kwenye familia zao.

(Ufunuo. 5:6; Mithali 6:9-10; Yohane. 1:29).

ENGLISH: A FAST SLEEPING RAM IS WAKEN UP BY A STRIKE OF A CLUB.

The origin of this proverb is a ram. The ram reflects the behavior of sheep that wander regularly. When they are used to going somewhere, they do not get out of that place until someone goes there and strikes them with a club as if they were fast asleep. That is why people say, ”A fast sleeping ram is waken up by a strike of a club.’

The proverb is used comparatively to refer to people who are extremely humane to the extent of being unable to even perform their tasks. Those people take much lingerly than is requied in creating time to work, including in agricultural fields and in office jobs. This behavior causes them problems, including food shortage in their families, and some even get dismissed by their employers. These problems are like a strike of a club to a fast sleeping ram, which makes it leave the place to which it had confined itself. That is why people say, ‘A fast sleeping ram is waken up by a strike of a club.’

This proverb teaches people to be diligent in doing their work so that they can make their lives more successful. Such effort will help them get on with their work that is important in bringing development to their families.

(Rev. 5: 6; Proverbs 6: 9-10; John. 1:29).