Imbuki ya lusumo lunulo ilolile nzengo, nulu chalo, ijojigaponaga jiliwa, aliyo ichalo jinijo jilinabhanishi. Ichalo jinijo jigabishaga majiliwa mingi guti mandege, bhusiga, manumbu, ng’halanga na gangi mingi. Aliyo lulu, ichalo jinijo jidadilaga gusangwa na bhanishi, bhuli makanza. Abhananzengo bhagadumaga ugulala chiza kunguno ya gub’iza na wibhakizu bho gusangwa na bhanishi. Hunagwene abhanhu bhagayombaga giki, ‘kumalya miza ndalo mbi.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agitaga bhukengeji bho nzengo, nulu chalo, ijo alihaya gusamila haho adiniyangula gwita chene. Umunhu ng’wunuyo agitaga bhukengeji bhunubho kubhuli ginhu ijo alihaya gujita, kugiki abhone iji jilinasolobho ya gulang’hana bhupanga bhokwe, na bho bhanhu bhakwe, haho adiniyangula gwita jose jose.

Ulusumo lunulo lolanga bhanhu gwita bhukengeji bhutale, haho bhadiniyangula gwita ginhu, guti: gusamila hanhu, nulu kutumama nimo gulebhe. Ubhukengeji bhunubho bhugubhambilija abhanhu bhenabho ijinaguyisolanyha imihayo iyo ilina solobho ukubhanhu, na guyileka iyo idina solobho umuwikaji bhobho.

(Marko 14: 23-27; Mathayo 26: 26-31).

KISWAHILI: KWENYE MLO MZURI MALAZI MABAYA.

Chanzo cha methali hiyo chaangalia kijiji kinapata mavuno mengi ya vyakula, lakini kina maadui. Kijiji hicho hupata vyakula vingi sana na vya aina mbalimbali kama vile: mahindi, mtama, viazi, karanga na vingine vingi.

Hata hivyo, kijiji hicho hakikawii kuvamiwa na maadui kila wakati. Wanakijiji wake hulala kwa wasiwasi, kwa sababu ya kuogopa kuvamia na maadui hao. Ndiyo maana watu husema, ‘Kwenye mlo mzuri malazi mabaya.’

Methali hiyo hulinganishwa kwa mtu yule afanyaye utafiti wa kijiji atakacho kuhamia, kabla ya kuhamia, au kitu atakacho kukifanya kabla hajakitekeleza. Mtu huyo hufanya utafiti huo kuhusu kila kitu atakacho kukifanya, ili aweze kuona kama kina usalama kwake, na kwa watu wake, kabla ya kutekeleza jambo hilo.

Methali hiyo hufundisha watu  kufanya utafiti wa kina kabla ya kuamua kutekeleza jambo fulani, kama vile kuhama, au kufanya kazi fulani. Utafiti huo utawasaidia watu katika kuyachagua yale yenye faida kwa uhai wa mwanadamu na kuyaacha yale yahatarishayo maisha yao.

(Marko 14: 23-27; Mathayo 26: 26-31).

ENGLISH: THERE IS GOOD MEAL, BUT BAD SLEEP.

The origin of this proverb is a village that boasts of lots of foods, but has many enemies. The village produces abundant food produce of various types such as maize, sorghum, potatoes, peanuts and many others.

However, the village is always invaded by enemies. Therefore, its villagers always sleep in anxiety, for fear of being attacked by enemies. That is why people say, ‘There is good meal but bad sleep.’

The proverb is used to encourage people to adopt an attitude of a person who does research on a village he/she intends to relocate to before implementing the relocation. A person with such an attitude conducts thorough research on almost everything he/she intends to do so that he/she ascertains its safety to him/her and to his/her people, before doing it.

The proverb teaches people to do thorough research before deciding on doing something, such as relocating, or doing some work. The study will assist people to choose what is most beneficial for human life and forego what endanger their lives.

(Mark 14: 23-27; Matthew 26: 26-31).

Imbuki ya lusumo lunulo ilolile kalile ka ngoso. Ingoso ulu ililya ginhu igalyaga ukunu yufulilija, kugiki idizubadijiwa, na idizujimala wangu ijiliwa jinijo. Ijinagongeja, igalyaga giko kunguno ya gwinenela kugiki ilize ilye na hangi. Hunagwene abhanhu bhagiwilaga, ‘gulya nyagoso.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho b’agajitumamilaga chiza isabho jab’o. Abhanhu bhenabho bhagajitumamilaga isab’o jinijo bho gumana bhukeja, kugiki jilabhambilije hangi hashiku ijahabhutongi. Bhagab’alangaga na bhichab’o ugujitumamila chiza isabho jabho jinijo. Gashinaga lulu, ilichiza ugwilanga ‘gulya nyagoso’ kugiki isabho jinijo jidule gubhambilija bhanhu bhingi ahashigu ijahabhutongi.

Ulusumo lunulo lolanga bhanhu gujitumamila chiza isabho jabho, bho gulya bhinenela, kugiki jidule gubhambilija hangi ahashigu ijahabhutongi. Akatumamile kenako kagubhambilija bhanhu bhingi ijinagwikala na sabho jabho bho makanza malihu.

(Mathayo 6:19-21; Luka 12:32 – 34)

KISWAHILI: KULA KIPANYA.

Chanzo cha methali hiyo chaangalia ulaji wa panya. Panya akiwa anakula kitu, hula huku akipulizia ili asigundulike na asikimalize mapema chakula hicho. Zaidi ya hayo, panya hula kwa kubana matumizi ili kujiwekea akiba kwa ajili ya siku za mbeleni. Ndiyo maana watu huambiana, ‘kula kipanya.’

Methali hiyo hulinganishwa kwa watu wale watumiao vizuri mali zao. Watu hao huzitumia mali zao hizo kwa kujiwekea akiba itakayowasaidia baadaye. Wao huwafundisha pia wengine namna ya kuzitumia vizuri mali zao, ili ziweze kuwasaidia wakati ujao. Kumbe basi, ni vizuri kujifunza ‘kula kipanya,’ ili kujiwekea akiba ya kuweza kuwasaidia watu wengi zaidi siku za usoni.

Methali hiyo hufundisha watu kutumia vizuri mali zao kwa kujiwekea akiba ili mali hizo ziweze kuwasaidia baadaye. Uelewa huo utawasaidia watu wengi kujiwekea akiba ya mali watakayoitumia kwa muda mrefu.

(Mathayo 6:19-21; Luka 12:32 – 34).

ENGLISH: EATING LIKE RATS.

The origin of this proverb is how a rat eats. When a rate is eating something, it eats while breathing slowly to avoid detection and ealier depletion of the meal. In addition, rates eat wisely to save for future use. That’s why people encourage each other to ‘eat like rats.’

The proverb is used in comparing those who make good use of their resources to rats. Such people use their assets wisely to save for their future. They also teach others how to use their resources wisely, so that they can help them in the future. So then, it’s good to learn ‘eating like rats,’ for saving food to help more people in the future.

The proverb teaches people how to use their resources wisely so that they can help them in the future. Such an understanding will help many people save assets that they will use for a long-term.

(Matthew 6: 19-21; Luke 12:32 – 34).

Imbuki ya lusumo lunulo ilolile bhuli bho jiliwa ijo munhu ozugilagwa. Ulu unzugi alinzugila jiliwa munhu, itichiza ugungema inda yakwe bho guzuga jiliwa jigehu duhu. Ib’elelile unzungile umunhu ng’wunuyo jiliwa ija gulya mpaga wiguta, kunguno ‘gulya gudigemagwa.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhazugilaga jiliwa jigehu abhanhu b’akwe bhaduma ugwiguta. Agabhalekaga b’atub’ile abhanhu bhahakaya yiniyo, kunguno ya gubhagema nda jab’o. Agabhizaga guti alibhagema abhanhu bhenabho abhone ulugiki bhagudula ugwiguta. Umunhu ng’wunuyo adadeb’ile igiki ugulya gudigemagwa. Hunagwene, abhanhu bhenabho bhagang’wilaga giki, ‘gulya gudigemagwa.’

Ulusumo lunulo lolanga bhanhu kudebha kubhalang’hana bhanhu bhangi bho gubhitila ya ng’hana umuwikaji bhobho. Ubhudeb’i bhunubho bhugub’inha abhanhu bhab’o nguzu ja guitumama imilimo yabho bho bhukamu bhutale, ubho bhudulile gujibheja chiza ikaya jabho.

(Yohane 6:4 – 13).

KISWAHILI: KULA HAKUJARIBIWI.

Chanzo cha methali hiyo chaangalia ulaji wa chakula wa mtu fulani. Mpishi akimpikia chakula mtu kwa kumjaribu tumbo lake, mtu huyo hatashiba. Kumbe siyo vizuri kujaribu tumbo la mtu kwa kupika chakula kichache tu. Yafaa kumpikia chakula cha kumwezesha kula mpaka kutosheka, kwa sababu ‘kula hakujaribiwi.’

Methali hii hulinganishwa kwa mtu yule awapatiaye watu wake mahitaji kidogo, yafananishwayo na chakula kidogo, kisichoweza kuwashibisha watu wake. Mtu huyo huwaacha watu wake wakiwa bado wanahitaji, kwa sababu ya chakula hicho kuwa kichache au mahitaji hayo kutoweza kuwatosha watu hao. Mtu huyo, huwa kama anawajaribu watu hao ili aone kama watashiba, kwa sababu yeye haelewi kwamba kula hakujaribiwi. Ndiyo maana watu hao humwambia kwamba, ‘kula hakujaribiwi.’

Methali hiyo hufundisha watu juu ya kufahamu kuwatunza watu wao kwa kuwatendela haki maishani mwao. Uelewa huo utawawezesha watu wao kupata haki zao na kuongeza nguvu na bidii ya kutekeleza majukumu yao ya kila siku.

(Yohane 6:4 – 13).

 

ENGLISH: EATING IS NOT FOR TRIAL.

The origin of this proverb is someone’s food intake. If a cook cooks food for someone by trying his stomach, that person will never be satisfied. Thus, it is not good to try someone’s stomach by cooking little food. It is best to prepare a meal that will allow him/her to eat until he/she is satisfied, because ‘eating is not for trial.’

The proverb is used comparatively to remind and individual who provides inadiquate needs for his/her people, like little food that cannot satisfy them. Such an individual leaves his/her people wanting, because of the food being too little or because of the needs being unsatisfied. The individual seems like he/she had intended to try his/her people to see if they would be satisfied, because he/she does not understand that ‘eating is not for trial.’ That is why these people tell him/her, ‘Eating is not for trial.’

The proverb teaches people to develop understanding of how to take good care of their people by doing justice to their lives. Such an understanding will enable their people to have access to their rights and be motivated to put more efforts and zeal in carrying out their daily duties.

(John 6: 4-13)

Imbuki ya lusumo lunulo ilolile mino ga bhanhu bhab’ili abho bhalihoya. Umumahoya gabho geneyo, bhagab’izaga bhisekela guti giki bhalolecha mino, kunguno bhuling’wene aligabhona amino ga ng’wiye, aliyo iyoilihoyi umugati yakwe umunhu ng’wunuyo, uungi adudula uguibhona. Hunagwene abhanhu bhagayombaga giki, ‘gweja mino dahoya.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agikalaga usekela bhanhu bho golecha mino duhu ukubhoyi, aliyo umung’holo yakwe agab’izaga apelanile na adabhatogilwe abhiye. Umunhu ng’wunuyo agayombaga mihayo ya wiza, aliyo umung’holo yakwe, aliganika gwita mihayo yabhub’i ukubhiye. Umumahoya genayo, abhiye bhagayombaga giki, ‘gweja mino dahoya.’

Ulusumo lunulo lolanga bhanhu  gubhatogwa abhanhu abho bhalihoya nabho. Ubhutogwa bhunubho bhugubhambilija abhanhu bhenabho ijinagwikala bho mholele na bhananzendo bhichab’o.

(Yohana 2: 2:23 – 225)

KISWAHILI: KWA WEUPE WA MENO, TUMEONGEA.

Chanzo cha methali hiyo chaangalia meno ya watu wawili wanaoongea pamoja. Katika maongezi yao hayo, watu hao huwa wakioneshana meno kwa kuchekeana kana kwamba wanaonesha meno, kwa sababu kila mmoja huona meno ya mwenzake, lakini hawezi kuona mawazo yaliyomo moyoni mwa mwenzake huyo. Ndiyo maana watu husema kwamba, ‘kwa weupe wa meno, tumeongea.’

Methali hiyo hulinganishwa kwa mtu yule ambaye huwa akiwachekelea watu kwa kuonesha kwao meno tu, lakini huwa amekasirika moyoni mwake na hapendi wenzake. Katika maongezi hayo wenzake humwambia hivi, ‘weupe wa meno tumeongea.

Methali hiyo hufundisha watu  kuwapenda wenzao wanaoongea nao. Upendo huo utawasaidia watu wao katika kuishi kwa amani na wanakijiji wenzao kwa ajili ya kujiletea maendeleo mengi maishani mwao.

(Yohana 2: 2:23 – 225).

ENGLISH: BY THE WHITENESS OF THE TEETH, WE HAVE HAD A GREAT TALK.

The origin of this proverb is the teeth of two people talking together. In their conversations, these people expose their teeth as if they were displaying them, because they see each other’s teeth, but they cannot see the thoughts that are in each other’s heart. That is why people say, ‘By the whiteness of the teeth, we have had a great talk.’

The proverb is used comparatively with reference to people who make fun of other people by just showing their teeth, but they are angry deep inside their hearts and they do not like their colleagues. In conversations, their colleagues who suspect their hypocricy tell them, ‘By the whiteness of the teeth, we have had a great talk’.

The proverb teaches people to love the people they talk to. This love will help their people live in peace with their fellow villagers for the sake of improving their lives in various ways.

(John 2: 2:23 – 225).