Author: Sukuma legacy

852. NG´HUMBI MBITILWA.

Imbuki ya lusumo lunulo ifumilile kubhubadi bho mhumbi bho ng’wa munhu nhebhe. Umbadi o mhumbi ng’wunuyo ulu oyibhona agaikungilaga chiza na oyibada. Aliyo lulu, umunhu ng’wunuyo ulu uyifuja iyimo yulala, pye ni jingi jigubhitilwa, bho gubhuruka na gulala pye. Hunagwene abhanhu bhagajitanaga umunhu ng’wunuyo giki “mhumbi mbitilwa.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agiingijaga muma mihayo ayo adagamanile chiza, umukikalile kakwe. Umunhu ng’wunuyo agidumaga na bhiye abho agikalaga nabho kunguno ya wishatya bhokwe bhunubho. Uweyi agamanaga wiponda soni ulu ogayiwa ubhunhana bho guyiyombela imihayo iyo wiyishatyaga yiniyo bho nduhu uguyidebha chiza.

Umunhu ng’wunuyo, agikolanijiyagwa ni mhumbi ijo jigalalaga bho gukubhanijiwa niyo yafujiyagwa gubadwa nu mbadi o mhumbi, kunguno nu weyi agiingijaga mu mihayo iyo adayimanile chiza umukikalile kakwe. Hunagwene  abhanhu bhagang’witanaga giki, ali  “nhumbi mbitilwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gwita mihayo iyo bhaduyidebhaga chiza, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho, umunzengo gobho. Yigelelilwe abhanhu bhenabho bhayiitile bhukengeji bho guidebha chiza imilimo yabho haho bhatali uguitumama, kugiki bhadule gupandika sabho ja kujibheja chiza ikaya jabho.

Marko 9:42.

PANZI MPITIWA.

Chanzo cha methali hiyo, kilianzia kwenye ukamataji wa panzi wa mtu fulani. Mkamataji huyo wa panzi akimuona panzi huyo humunyemelea vizuri ndipo anamkamata. Lakini basi, mtu huyo akimkosa kumshika, panzi huyo huruka na wale panzi wanzake hupitiwa na yule mwenzao kwa kuruka pamoja naye. Ndiyo maana watu huwaita kwamba ni “panzi mpitiwa.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujiingiza kwenye mambo au maneno asiyoyafahamu vizuri katika maisha yake. Mtu huyo, hukosana mara kwa mara na wenzake anaoishi nao kwa sababu ya kujiingiza kwake kwenye mambo hayo asiyoyaelewa. Yeye hujiaibisha mwenyewe hasa anapokosa maelezo ya kweli juu ya jambo aliloliunga mkono bila ya kulielewa kwanza.

Mtu huyo, hufanana na panzi wale walioruka kwa kupitiwa na mwenzao aliye nusulika kukamatwa na mkamataji wa panzi, kwa sababu naye hujiingiza kwenye mambo yale asiyoyafahamu vizuri maishani mwake. Ndiyo maana watu humuita mtu huyo kwamba, ni “panzi mpitiwa.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kufanya mambo wasiyoyalewa vizuri katika maisha yao, ili waweze kuishi kwa amani na wenzao na kupata maendeleo mengi. Wanatakiwa kufanya utafiti wa kuwawezesha kuzielewa vizuri kazi zao kabla ya kuzitekeleza ili waweze kupata mafanikio makubwa ya kuziendeleza vizuri familia zao.

Kosa la Adam una Eva.

Marko 9:42. “Kama mtu ye yote akimsababisha mmojawapo wa wadogo hawa wanaoniamini kutenda dhambi, ingekuwa afadhali mtu huyo afungiwe shingoni mwake jiwe kubwa la kusagia na kutoswa baharini.”

851. ISUNGA NHUMBI LILI DILU.

 Imhumbi jilijisumva ijo jigaliyagwa guti jiliwa ulu jabadagwa nyingi. Ubhubadi bhojo bhunubho bhugitagwa diyu ahikanza jitali jilendelile kunguno ya gusiswa mbeho iyo igafumilaga mulume ulo lugagwa mumaswa. Ilinilo hi likanza ilo jigabadagwa nhumbi nyinyi. Hunagwene abhanhu bhagayombaga giki, “isunga nhumbi lili dilu.”

Uusumo lunulo lugabhinhaga moyo abhayanda na bhanike ugoyitumama chiza imilimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho. Lugabhakomelejaga higulya ya gubhiza bhatumami bhiza bha milimo iyo bhinhiwa.

Ulusumo lunulo, lolanga giki, bhuli bhupandiki bhuhayile gutumamilwa miliyo bho nguzu gete nu mtumami obho. Unyanda nulu ung’wanike igelelilwe wigulambije guitumama milimo yakwe bho bhukamu haho atali najo inguzu jakwe.

Umunhu uyo alina nguzu jakwe atumame milimo iyo unyanga nulu ng’waniki agitulilaga mpaga oimale. Ulusumo lunulo ludulile gutumilwa ku nzila ja gubhatimbya nholo abhanhu na gubhinha nguzu ja gubhulema ubhugokolo umukaya jabho, bho gutumama milimo yagudula gubhapandikila matwajo mingi umuwikaji bhobho.

Abhayanda na bhanike abhingi bhagalutumilaga ulusumo lunulo bho gulekana na mahoya ayo gatina solobho, bhaja gujutumama milimo yabho. Ulu umo obho uluhaya ulusumo lunulo, abhiye bhagumana igiki alina nimo gosolobho uyo iligelelwa aje agagutumame wangu. Aho alamale guyomba chene agwinga ahabhiye uja gujugutumama unimo gunuyo wangu wangu umo ilidulikanila.

Ulusumo lunulo, ludulile gutumilwa na bhabyaji ijina kuwamisha abhana bhabho bhikomeje umumasomo nu mumilimo yabho. Kuyiniyo lulu, ilikanza ilisoga ilya gutumama milimo ya guipandikila sabho ikaya yakwe umunhu lili dulu. Idi chiza uguja gujutumama milimo mulikanza lya mhindi aho giti jilingila.

2Wakorintho 6:2.

Mathayo 6:34.

Mhubiri 11: 6:

Yakobo4:14.

 

UKUSANYAJI WA PANZI UKO ASUBUHI.

Panzi ni wadudu wanaoliwa kama chakula baada ya kukusanywa kwa wingi. Ukusanyaji huo hufanyika asubuhi wakati panzi hao wakiwa mamesubaa kwa sababu ya balidi inayotokana na umande ulioanguka kwenye nyasi. Ni wakati huu mbapo mkusanyaji wa panzi hayo huwakusanya kwa wingi. Ndiyo maana watu husema kwamba “ukusanyaji wa panzi uko asubuhi.”

Methali hiyo huwatia moyo vijana juu ya kuyatekeleza majukumu yao mapema iwezekanavyo ili waweze kupata mafanikio mengi maishani mwao. Huwafanya wawe makini zaidi katika utekelezaji wa kazi zao hizo walizokabidhiwa.

Methali hiyo hufundisha kwamba kila fanikio huhitaji kutekelezwa kwenye wakati ule ambao mtekelezaji wake ana nguvu zaidi. Kijana akiwa bado ana nguvu anaweza kufanya kazi nyingi kwa haraka iwezekanavyo.

Mtu yule ambaye ana nguvu na motisha wa kufanya kazi yoyote ambayo kijana amepanga kuitekeleza atakiwa kufanya hivyo haraka iwezekanavyo. Kwa ujumla methali hiyo yaweza kutumika katika nyanja mbalimbali katika kutiya motisha watu, kuwatia moyo katika kupiga vita uvivu kiasi cha kutosha kuwasaidia watu kupata mafanikio mengi maishani mwao.

Vijana wengi huitumia methali hiyo katika kuachana na mazungumzo yasiyo ya lazima kwa ajili  ya kuwahi kwenda kufanya kazi zao. Mmoja wao akiisema methali hiyo wengine huelewa moja kwa moja kwamba anayo kazi muhimu inayotakiwa kwenda kutekelezwa mapema. Baada ya kijana mwenzao kusema hivyo, vijana wenzake huondoka pale na kwenda  kuitekeleza kazi hiyo kwa haraka iwezekanavyo.

Methali hiyo pia yaweza kutumiwa na wazazi katika kuwaamusha watoto wawe makini katika masomo na majukumu yao. Wakati wa asubuhi ni mzuri zaidi kwa mtu kufanya kazi kwa bidii kwa ajili ya maslahi ya familia yake. Siyo vizuri kuanza kazi jioni wakati giza linaingia.

2Wakorintho 6:2. “Je, hamjui kwamba watakatifu watauhukumu ulimwengu? Nanyi kama mtauhukumu ulimwengu, je, hamwezi kuamua mambo madogo madogo?”

Mathayo 6: 33-34. “Lakini utafuteni kwanza Ufalme wa Mungu na haki yake na haya yote mtaongezewa. Kwa hiyo msiwe na wasi wasi kuhusu kesho, kwa sababu kesho itajitaabikia yenyewe. Yatosha kwa siku masumbufu yake.’’”

Mhubiri 11: 6. “Panda mbegu yako asubuhi, nako jioni usiruhusu mikono yako ilegee, kwa maana hujui ni ipi itakayofanikiwa, kwamba ni hii au ni ile, au kwamba zote zitafanikiwa sawa.”

Yakobo 4:14. “Lakini hamjui hata litakalotukia kesho. Maisha yenu ni nini? Ninyi ni ukungu ambao huonekana kwa kitambo kidogo kisha hutoweka.”

 

February, 2021 The pursuit of grasshoppers is done in the morning. Sukuma (Tanzania) Proverb

 
insect-GRASSHOPPER Isunga ng’humbi lili dilu. (Sukuma)
Utafutaji wa panzi ni asubuhi. (Swahili)
La poursuite des sauterelles se fait le matin. (French)
The pursuit of grasshoppers is done in the morning. (English).

Sukuma (Tanzania) Proverb

Background, Explanation and Everyday Use

Traditionally the Sukuma people in Tanzania use many types of oral literature such as proverbs, sayings, riddles, stories, myths and songs to communicate values and priorities. Normally we think of research on Sukuma proverbs as going to the Sukuma elders for their wisdom and knowledge. This present write-up is a new way of doing research — listening to what Sukuma young people are saying.

Sukuma young people, being influenced by their culture, use proverbs in communicating some messages when interacting in their activities. During the corona pandemic when most of people were staying at home due to the lockdown, this situation did not hinder most of the young people in performing their daily activities in order to earn their living. During this time we three Sukuma young people managed to interact with different Sukuma youth in their places of work such as bus stops, in the shambas and even when participating in communal works such as road maintenance and the like.

It is here that we came across the Sukuma proverb isunga ng’humbi lili dilu meaning the pursuit of grasshoppers is done in the morning. In using this proverb, the Sukuma youth reflect on the action of pursuing grasshoppers and why it is done in the morning. Grasshoppers as insects sometimes are consumed as food when they are collected in a great number. This collection is mainly done in the morning when the grasshoppers are inactive due to the cold resulted from dewfall in the grasses. It is at this time that the action of pursuing is simple and well done. So we find in the origin of our proverb that the pursuit of grasshoppers is done in the morning. This proverb encourages young people about the necessity of accomplishing their tasks as early as possible so that they can earn their living.  It makes them to be zealous in any task entrusted to them.

The proverb convenes that any achievement needs to be done at the proper time while one is very active. When a young person is very active he or she can achieve his or her activities very well as well as to do them as early as possible. A person has strength, energy and motivation to achieve any activity which the young person has planned to do. Generally, this proverb can be used in different contexts to emphasize motivation, encouragement, the fight against laziness and help to people to use well their time well.

Most of youth use this proverb to leave unnecessary conversations or dialogue among themselves in order to go to work. After one says this Sukuma proverb to others, they would be able to understand that he or she has another important task that is required to be completed well soon. After this proverb has been said, the young person can leave the place and to go to work.

Also this same proverb can be used by parents in awakening their children to be more serious in their studies and duties. The morning time is the best one for a person to engage in busy working for the betterment of the family. It is not that simple to start a mission because the evening is near and it is getting dark.

Biblical Parallels

2 Corinthians 6:2: “As he said, at the time of my favor I have answered you; on the day of salvation I have helped you; well, now is a real time of favor, now the day of salvation is here.”

Matthew 6:34: “So do not worry about tomorrow: tomorrow will take care of itself. Each day has enough trouble of its own.”

James 4:14: “You never know what will happen tomorrow; you are no more than a mist that appears for a little while then disappears.”

Ecclesiastes 11:6: “In the morning sow your seed, and at evening do not let your hand be idle: for you do not know which of the two will be successful, or whether both alike will turn out well.”

Commentary: The morning is an important time to achieve most goals. Either the seed is still active or a person who sows the seed is active to work successfully in the morning in order to get a great reward for his or her work. As the verse says at the beginning, the morning is the importance time to achieve something. At the end the verse explains that we are not aware which time will be successful.

Contemporary Use and Religious Application

This Sukuma proverb is of great importance as it gives courage to the youth to be punctual in their daily activities. It also encourages them to be zealous in whatever duties they have. The spirit of laziness is taken away and the tendency of dependency among young people and other people in the community is removed.

In the Christian perspective this proverb has the great significance, especially pertaining to one’s struggle for perfection and building up the body of Christ, the Church. The call for holiness is for all. To attain this holiness one has to struggle daily, not to wait. It means a day to day struggle. Also building up the body of Christ, the Church is the role of every baptized Christian. Therefore every Christian faithful has a duty to build the church including young people in order to bring much fruit. It is not a matter of waiting to acquire a position and then contribute. One has to use the three offices entrusted to him or her through the sacrament of baptism, (priestly, king and prophet) in building up the Body of Christ, the Church.

Generally, the community members implore the youth to start early activities which are to be done in their life. During the youthful age, a person is very active to achieve the certain activities. Religious matters are very important in the development of the spiritual life. The spiritual life needs faith in its development. The growth of Christian faith needs evangelization from and to people who are very active. The youthful period is the early time to do evangelizing activities that will bring more success to the Christian faith. A youth should identify him/herself to support the church with active participation in church activities. According to Ecclesiastes 11:6: ”At evening do not let your hand be idle.” The youth are the helping hand, that is why it is very important to support them. Give them freedom and choice based on the reality of our faith to succeed in their dreams of evangelization. The obstacle to the youth in achieving their success in evangelizing are some elders of the church who impose to them strict conditions when they get involved in evangelizing activities. The strict conditions make them fear to make new strategies in their communities.

Young people can also be zealous in developing, strengthening and making permanent Young People Small Christian Communities (YPSCCs). In these peer groups they can be free to share their deeper reflections, desires and dreams.

We hope that many people will use this Sukuma proverb in their daily life.

 

NOTE: See more information on the:

Sukuma Legacy Project Website (Tanzania Sukuma Legacy Christian Research Organization)
https://sukumalegacy.org

Nanetya Foundation: Ethnic Stories in Mother Tongues Website
http://nanetya-foundation.org/sukuma-proverbs

 

Contributed by:

Sem. Yohana Maswizilo (Maryknoll Seminarian from Shinyanga Diocese, Tanzania)
Maryknoll Formation House
P. O Box 43058
00100 Nairobi, Kenya
+255-759-606570
ymaswizilo@gmail.com

Sem. Paschal Mahalagu (Diocesan Seminarian from Shinyanga Diocese, Tanzania)
Segerea Senior Seminary
P.O Box 3522
Dar es Salaam, Tanzania
+255-755-180893,
+255-719-664463
paschalmahalagu@gmail.com

Sem. Emmanuel Sebastian (Diocesan Seminarian from Shinyanga Diocese, Tanzania)
Catholic University of Eastern Africa (CUEA)
Nairobi, Kenya
emmanuelsebastian74@yahoo.com

NOTE: The Orbis Book Towards an African Narrative Theology was written by Maryknoll Fathers Joseph Healey and Donald Sybertz, MM. It was published in 1997 in the Faith and Culture Series (an Orbis Series on “Contextualizing Gospel and Church”) with a “Foreword” by American theologian Father Robert Schreiter, CPPS. It was originally published in 1996 by the Paulines Publications Africa (Daughters of St. Paul) with a “Foreword” by Archbishop Raphael Ndingi Mwana a‘Nzeki, the Archbishop of Nairobi.

The book reflects what traditional African proverbs, sayings, stories and songs used in
Christian catechetical, liturgical, and ritual contexts reveal about Tanzania, and about all of Africa. It includes appropriations of, and interpretations of, Christianity in Africa. In the “Foreword” Ndingi wrote:

In particular, this book looks at the cultural riches of African Oral Literature such as proverbs, sayings and stories. I hope that these examples and reflections will help African priests, seminarians and other pastoral workers to rediscover their African roots and make connections to their preaching, teaching and evangelization.

This has been the dream of Don Sybertz and Joe Healey for many years, but it is slow going. Many young Eastern African priests and seminarians seem less interested in inculturation and don’t seem to value their cultural past even referring to it as upuuzi (Swahili for “nonsense”). This is why these two missionary priests are so happy that these three Sukuma-speaking seminarians from Tanzania have done this important research and writing. As Zakaria Kashinje says, “We need Sukuma young people who are committed to Sukuma proverb research and writing that leads to pastoral action.”

 

Photos by:

Rev. Zakaria Kashinje, OSA
Dar es Salaam, Tanzania
Cellphones:
+255-756-887787 Vodacom
+255-717-3337787 Tigo
+255-786-337787 Airtel
Email:
zkashinje@gmail.com
zkashinje@yahoo.co.uk

Don Sybertz died on 19 April, 2020. He spent 60 years (1955 to 2015) researching, writing about and using Sukuma Proverbs and Stories in Tanzania. See Sukuma Legacy Project Website https://sukumalegacy.org/2020/04/28/biography-of-reverend-donald-f-sybertz-mm-1928-2020

850. NZUB’I ADAB’ITILAGA ILAMBO.

Ulusumo lunulo, lulilola nzub’i o shi, nulu ndilo uyo agaja ogazub’a bhuli hilambo lyene mpaga abhite hoyi, gujilola ishi. Unzub’i ng’wunuyo, agitaga giko kunguno ahayile apandike ndilo nyingi. Hunagwene abhanhu bhagayombaga giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agasulujaga jikolo jilebhe, uyo agab’itaga bhuli kaya yene, umubhusuluja bhokwe. Unsuluja ng’wunuyo, agajaga uliga bhuli aha kaya yene iyo aliyibhona ilugulile unyango, kunguno atogilwe amale gujijinja pye ijikolo ijo alijisuluja, umunimo gokwe gunuyo. Uweyi agapandikaga solobho mhale noyi umubhusuluja bhokwe bhunubho kunguno ya wikomeja bhokwe ubho gubhita bhuli kaya, umutumami bho milimo yakwe.

Umunhu ng’wunuyo, agikolaga nu nzub’i o ndilo uyo agabhitaga bhuli ilambo, kunguno nu weyi agajaga ubhita bhuli kaya, umubhusuluja bhokwe bhunubho. Uweyi abhalangaga abhanhu bhakwe inzila ja guhoya na bhanhu bhingi umubhutumami bhobho, kugiki bhadule gupandika sabho ningi, umumilimo yabho. Hunagwene agabhawilaga abhanhu giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gubhutumila pye uwasa ubho bhali nabho umubhutumami bho milimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

KISWAHILI: MVUVI HAACHI KUPITIA BWAWANI.

Methali hiyo, humwangalia mvuvi wa samaki ambaye hupitia kwenye kila bwawa akitafuta samaki. Mvuvi huyo, hufanya hivyo kwa sababu anataka kupata mafanikio ya kuvua samaki wengi. Ndiyo maana watu husema kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huuza vitu fulani, kwa hupitia kwenye kila familia, katika uuzaji wa biashana yake. Mfanya biashana huyo, huenda akiingia kwenye kila familia ambayo anauona mlango wake uko wazi, kwa sababu anapenda kuuza vitu vyake vyote, katika biashara yake hiyo. Yeye hupata faida kubwa sana katika kazi yake hiyo, kwa sababu ya bidii yake ya kupitia kwenye kila familia, katika utekelezaji wa majukumu yake.

Mtu huyo, hufanana na yule mvuvi wa samaki aliyepitia kwenye kila bwawa, kwa sababu naye huenda akiingia kwenye kila familia, katika biashara yake hiyo. Yeye huwafundisha pia watu wake namna ya kuongea na watu wengi katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, katika kazi zao. Ndiyo maana huwa anawaambia watu kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hufundisha watu juu ya kujibidisha kuzitumia fursa zote walizo nazo, katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

fisherman-1

people-with fish

visser-fishing zanzibar

fishpond-

ENGLISH: THE FISHER-PERSON DOES NOT JUMP A FISHPOND (TRADITIONS ARE LIKE A  LAW).

This proverb focuses on a fisherman who goes through each pond in searching for fish. He does this because he wants to be successful in catching more fish. That is why people say that, “the fisher-person does not jump a fishpond.”

This proverb is compared to the man who sells certain things by passing through every family in his trade. Such trader enters at every family which he sees that its door is open, because he likes to sell all his goods. He gets a lot of benefits from his work, because of his persistence of passing through each family that can buy his goods.

This man is like the fisherman who passed through every pond, because he too goes into every family that can buy his goods. He also teaches his people on how to communicate with many people in fulfilling their duties, so that they may be more successful in their daily activities. That is why he often tells people that, “the fisher-person does not jump a fishpond (traditions are like a law).”

This proverb teaches people on how to strive to use all the opportunities which they have in fulfilling their daily responsibilities, so that they may have more successes in their families.

Luke 24:47.

Acts 1: 8.

Romans 10:18.

Mark 16: 15-16.

849. LWAKA LO NKE O MHIMBI GUBHISA SISA MU NGOBHO.

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo oli na lwaka lo gulya jiliwa, umukikalile kakwe. Olihoyi nkima uyo oli nke o mhimbi. Unkima ng’wunuyo, aginhwa sisa uing’wa mpaka wiguta iyingi uyibhisa mu ng’wenda gokwe.

Aliyo lulu, iki isisa jili ndoto ung’wenda gokwe gugalob’a minzi mpaka umanyika igiki wayib’isaga mu ng’wenda gokwe. Hunagwene abhanhu bhagayombaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina lwaka lo bhulaku bho gulya majiliwa, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga na bhulaku bhutale ubho gulya jiliwa ukunhu adubhiganikaga abhiye, iki agimanaga ng’winikili duhu, kunguno ya bhukalu bhokwe bhunubho ubho nduhu ugubhizuka bhiye. Uweyi agikalaga ulya jiliwa mpaga wiguta na gulisaja bho nduhu ugubhadilila abhiye, aliyo bhalinanuka na nzala aha kaya yake henaho.

Umunhu ng’wunuyo, agikolaga nu nke o  mhimbi uyo agabhisa sisa mu ng’wenda mpaga umanyika aho yagudotya ung’wenda gunuyo, kunguno nu weyi alinaku ogulya majiliwa bho nduhu ugubhadilila abhiye abho bhali na nzala, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka bhulaku bho gulya majiliwa ukunhu bhadubhadililaga abhichabho, kugiki bhadule gugabhana chiza ijiliwa ijo bhalijipandika, umuwikaji bhobho.

2 Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

KISWAHILI: TAMAA YA MKE WA PIMBI KUFICHA CHICHA KWENYE NGUO.

Chanzo cha methali hiyo, kilianzia kwa mtu yule ambaye alikuwa na tamaa ya ulafi wa kula chakula, katika maisha yake. Olikuwepo mwanzamke aliyekuwa mke wa Pinbi. Mwanamke huyo, alipewa chicha akanywa mpaka akashiba na kuificha kwenye nguo yake ile iliyobaki.

Lakini kwa vile chicha hiyo ni mbichi nguo yake ililowa maji mpaka akajulikana kwa watu kuwa alikuwa ameificha chicha hiyo kwenye nguo yake. Ndiyo maana watu walisema kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana tamaa kubwa ya kula chakula, katika maisha yake. Mtu huyo, huwa ana ulafi wa kula chakula kwa kujifikiria yeye mwenyewe tu bila kuwajali wenzake, kwa sababu ya kutaka afaidike yeye peke yake.  Yeye huwa anakula chakula mpaka anasaza bila kuwajali wenzake wanaokosa chakula kwenye familia yake.

Mtu huyo, hufanana na mke wa Pimbi aliyeficha chicha kwenye nguo yake mpaka nguo hiyo ikalowana maji, kwa sababu naye ana ulafi wa kula chakula bila kuwajali wenzake walio na njaa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hufundisha watu juu ya kuacha tamaa ya ulafi wa kula chakula bila kuwajali wenzao, ili waweze kugawana vizuri chakula wanachopata, maishani mwao.

2Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

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ENGLISH: PIMBI’S WIFE’S DESIRE TO HIDE DRINKS IN CLOTHES.

The origin of the proverb can be traced back from a woman who was greedy for eating food in life. There was a woman who was Pinbi’s wife. She was given a drink and drank until she was full and hid the remaining of it in her clothes.

But since such drink was raw her clothes became wet until it became known to the people of that area. That is why people said, “pimbi’s wife’s desire to hide drinks in clothes.”

This proverb is compared to a person who has a strong desire to eat, in life. Such person is obsessed with eating food without considering others because such desire for only benefiting him/herself. He/she often eats food to the point of stopping caring about his/her fellow food in the family.

This man is like the wife of Pimbi who hid drink in her clothes until the garment was wet, because he/she too is greedy enough to eat food without caring for others who are hungry in life. That is why people say to him/her that, “Pimbi’s wife’s desire to hide drinks in clothes.”

This proverb teaches people about giving up the greed of eating food without caring for others in the family, so that they can nicely share the food which they get in their lives.

2 Samuel 12: 4-6.

2 Samuel 12: 9-10.

Psalm 55:11.

Psalm 78:18.

hilippians 2: 8-9.

848. NDA IDI NA NZUNAYE.

Inda ya ng’wa munhu ili imo duhu iyo igabokelaga ijiliwa ijo agajilyaga umunhu ng’wunuyo. Iyoyi igabhizaga idina ng’wichayo, kunguno ili ing’wene duhu, umukikalile kayo. Hunagwene abhanhu bhagayombaga giki, “nda idi na nzunaye.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agikalaga wimanile weyi ng’winikili duhu, umukikalile kakwe. Umunhu ng’wunuyo, agabhizaga atogilwe gwinhiwa jikono na bhiye, aliyo lulu uweyi adabhagunanaga abhanhu abho bhali na makoye, nulu agabhiza ali na jikolo ja gudula gubhambilija, kunguno ya bhulaku na wiming’holo bhokwe bhunubho, umuwikaji bhokwe. Uweyi agadumaga nulu ugwikala na bhanhu bhingi aha kaya yakwe, kunguno ya gogohaya kumajiwa jiliwa jakwe, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni nda iyo igimanaga yoyi duhu, kunguno nuweyi agiinikaga weyi duhu, bho nduhu ugubhambilija abhiye, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “nda idi na nzunaye.”

Ulusumo lunulo, lolanga bhanhu higulya ya gutumama milimo yabho bho bhukamu bhutale kugiki bhadule gupandika sabho ja gubhambilija gubhiza bhizang’holo bha gubhalisha abho bhali na nzala, umuwikaji bhobho.

2Timotheo 2:11.

Ufunuo 14:13.

1Wakorintho 9:25.

Wafilipi 2:8-9.

KISWAHILI: TUMBO HALINA MDOGO WAKE.

Tumbo la mtu ni moja tu ambalo hupokea chakula anachokila mtu huyo. Lenyewe huwa halina mwenzake kwa sababu liko peke yake muda wote. Ndiyo maana watu husema kwamba, “tumbo halina mdogo wake.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujijali yeye mwenyewe tu, katika maisha yake. Mtu huyo, huwa anapenda kupewa vitu na wenzake, lakini yeye huwa hawasaidii watu walioko kwenye matatizo, hata kama ana vitu vya kumwezesha kufanya hivyo, kwa sababu ya ulafi na uchoyo wake huo, maishani mwake. Yeye hushindwa hata kuishi wa watu wengi kwenye familia yake, kwa sababu ya kuogopa kummalizia chakula chake, katika maisha yake.

Mtu huyo, hufanana na tumbo lile ambalo hujijali lenyewe tu, kwa sababu naye hujifikiria yeye mwenyewe tu, kwa kutowasaidia wenzake mali zake, maishani mwake. Ndiyo maana watu humwambia kwamba, “tumbo halina mdogo wake.”

Methail hiyo, hufundisha watu juu ya kuyatekeleza majukumu yao kwa bidii kubwa ili waweze kupata mali za kuwakarimu wenzao walio na njaa, maishani mwao.

2Timotheo 2:11.

Ufunuo 14:13.

1Wakorintho 9:25.

Wafilipi 2:8-9.

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 ENGLISH: THE STOMACH HAS NO YOUNG RELATIVE.

A person’s stomach is the only one that receives the food that such person eats. It has no partner because it is alone all the time. There is no one who can eat for someone else. That is why people say that, “the stomach has no young relative.”

This proverb is compared to a man who cares only for himself in his life. He is the person who likes to be given things by others, but he does not help the people who suffer from various problems even if he has things for doing so. He does so because of his greed in his life. He fails even to live with other people in his family because of such greed.

This person is like the stomach that cares only for itself, because he is also a self-centered one who does not help others in his life. That is why people tell him that, “the stomach has no young relative.”

This proverb imparts in people an idea on how to carry out their responsibilities with great diligence so that they can acquire plenty wealth for generously helping the starving people in their lifetime.

2 Timothy 2:11.

Revelation 14:13.

1 Corinthians 9:25.