Author: Sukuma legacy

980. DALINDA GUGUMIWA.

Ugugumiwa jili jilipo ja ng’wa munhu uyo amalaga gutumama nimo nheb’e. Bhalihoyi bhatumami bha jipande umu ngese ya nimi umo. Abhatumami bhenabho, bhagailimila injese yiniyo mpaga bhuyimala chiza, kunguno ya bhukamu bhobho ubho gutumama milimo bhunubho. Aho bhamala ugujilimila ijipande jabho, bhagalindila gulipya ihela jabho ukuli nimi ng’wunuyo. Hunagwene bhangayomba giki, “dalinda gugumiwa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho jelwa ng’holo mpaga oyimala chiza, umubhutumami bhokwe. Umunhu ng’wunuyo, agamishaga diyu ogigulambija gutumama milimo iyo ilikihamo na gulima, na gwinja jiliwa jakwe gufumila mumigunda yakwe, kunguno wisagiji bhokwe bho kuli Mulungu uyo adulile gung’winha sabho ningi ulu umala chiza imilimo yakwe yiniyo. Uweyi agapandikaga sabho ningi umuwigulambija bho gutumama milimo yake yiniyo, kunguno ya wigagiji bhokwe bhunubho ubho ukuli Mulungu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga na bhatumami abhajipande abho bhagalimila ngese mpaga bhujimala chiza ijipande jabho, kunguno nu weyi agigulambijaga gutumama milimo yakwe mpaga oyimala chiza, ukunhu wisagililwe gwinhiwa sabho ningi na Mulungu, umukikalile kakwe. Hunagwene agayombaga giki, “dalinda gugumiwa.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho bho gung’wisanya Mulungu, kugiki bhadule gwinhiwa sabho ningi, umutumami bhobho.

2Thimotheo 2:6.

Mathayo 20:1-16.

KISWAHILI: TUMESUBIRI UJIRA.

Ujira ni malipo kwa mtu aliyemaliza kutekeleja kazi fulani aliyopewa na mhusika. Walikuwepo wafanya kazi wa vibarua kwenye palizi ya mkulima fulani. Wafanya kazi hao, waliipalilia palizi hiyo mpaga wakaimaliza vizuri, kwa sababu ya bidii yao ya kufanya kazi. Walipomaliza kibarua hicho, walisuburi malipo ya pesa zao kwa mkulima huyo. Ndiyo maana walisema kwamba, “tumesubiri ujira.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huyatekeleza vizuri majukumu ya kazi zake, katika utendaji wake. Mtu huyo, huamuka asubuhi na kujibidisha kufanya kazi zake ambazo ni pamoja na kulima na kuvuna mavuno, kutoka mashambani mwake, kwa sababu ya matumaini yake ya kupewa mali nyingi na Mungu kutoka kwenye kazi zake hizo. Yeye hupata mali nyingi katika kujibidisha kwake kufanya kazi hizo, kwa sababu ya matumaini yake hayo kwa Mungu, maishani mwake.

Mtu huyo, hufanana na wafanya kazi wa vibarua waliopalilia palizi mpaga wakakimaliza kibarua chao vizuri, kwa sababu naye hujibidisha kuyatekeleza vizuri majukumu yake mpaga anayamaliza, huku akitumaini kupewa mali nyingi na Mungu, katika maisha yake. Ndiyo maana husema kwamba, “tumesubiri ujira.”

Msemo huo, hufundisha watu juu ya kujibidisha kuyatekeleza vizuri majukumu yao, kwa kumtegemea Mungu, ili waweze kupewa mali nyingi, katika maisha yao.

2Thimotheo 2:6.

Mathayo 20:1-16.

farm-lady-

ENGLISH: WE ARE WAITING FOR WAGES.

A wage is a payment to a person who has completed a particular task which has been assigned to him or her by a concerned. There were laborers on the farmer’s weed who finished weeding it well, because of their hard working. When they finished the job, they waited for the money to the farmer to be paid by him. That is why they said that, “We are waiting for wages.”

This saying is equated to the person who performs his duties well, in his enactment. This man wakes up in the morning and labors to do his work, which includes plowing and reaping, from his fields, because of his hope of being given many riches by God from his efforts. He gains much wealth in his efforts enough to get many progresses because of his trust in God.

This man is like the laborers who finished weeding out the weeds well enough to wait for wages from the farmers, because he also strives to fulfill his responsibilities in life while hoping to be richly rewarded by God, in his life. That is why he says that “We are waiting for wages.”

This saying instills in people a clue on how to work hard enough to fulfill their responsibilities well by depending on God, so that they can be given more wealth for running their lives.

2 Timothy 2: 6.

Matthew 20: 1-16.

979. KILI KILI KUB’UTOLWA B’ONG’WIYO.

Ulusumo lunulo, luhoyelile kili kili ya ng’wa munhu uyo ojaga kuwinga bho bhiye. Ikili kili yiniyo, bhuli bhukimbi bho gutumya lub’ub’u ubho owitaga umunhu ng’wunuyo, ukuwinga bho bhiye. Aliyo lulu uweyi oliadatolilwe, kunguno ya gubhatumija lub’ub’u chiniko abhiye. Hunagwene abhanhu bhagang’wila giki, “kili kili kub’utolwa b’ong’wiyo.”

Ulusumo lunulo, lugalenganijiyagwa kuli nkima uyo alina nhungwa mb’ib’ib’i, umukikalile kakwe. Unkima ng’wunuyo, adabyedechaga ugutolwa kunguno ya bhukololo bho gutumama milima na nhani jakwe jinijo. Uweyi agajaga ogabhakenaguja ikaya abhiye abho bhatolilwe, kunguno ya nhungwa jakwe jab’ub’i jinijo, umuwikaji bhokwe.

Unkima ng’wunuyo, agikolaga nu munhu uyo witaga kili kili ya gub’atumija lub’ub’u abhiye abho bhatolilwe, kunguno nuweyi agajaga ogabhakenaguja ikaya abhiye abho bhatolilwe, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “kili kili kub’utolwa b’ong’wiyo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwikala na nhungwa jawiza ija gubhambilija ugwibhegeja bhiniki ikaya jabho, na kuleka bhuyungi bho guyugula kaya ja bhangi, kugiki bhadule gujilela chiza, ikaya jabho, umuwikaji bhobho.

Yakobo 1:26-27.

Yakobo 3:5-6.

Yohana 8:44.

KISWAHILI: MKIKI MKIKI KWA ALIKOOLEWA MWENZIO.

Methali hiyo, huongelea juu ya mkiki mkiki wa mtu mmoja aliyeenda kwenye harusi ya mwenzie. Mkiki mkiki huo, ni utumuaji wa vumbi aliokuwa akiufanya mtu huyo kwenye harusi za wenzake, wakati anacheza.

Lakini yeye alikuwa hajaolewa, kwa sababu ya tabia yake hiyo ya kuwatimulia vumbi hivyo wenzake. Ndiyo maana watu walimwambia kwamba, “mkiki mkiki kwa alikoolewa mwenzio.”

Methali hiyo, hulinganishwa kwa mwanamke yule aliye na tabia mbaya, katika maisha yake. Mwanamke huyo, hafaulu kuolewa kwa sababu ya uvivu, na kiburi chake hiyo. Yeye huenda kuzivuruga familia za wenzake walioolewa, kwa sababu ya tabia yake hiyo mbaya, maishani mwake.

Mwanamke huyo, hufanana na yule mtu aliyeenda kuwatimulia watu vumbi kwenye ndoa za wenzake, kwa sababu naye huenda kuzivuruga ndoa za wale walioolewa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mkiki mkiki kwa alikoolewa mwenzio.”

Methali hiyo, hufundisha watu juu ya kuwa na tabia njema ya kuziendeleza familia zao wao wenyewe, na kuacha uzururaji wa kuvuruga ndoa wa wengine, ili waweze kuzilea vizuri familia zao, maishani mwao.

Yakobo 1:26-27.

Yakobo 3:5-6.

Yohana 8:44.

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music-1

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ENGLISH: FREQUENT VISITS TO THE PLACE YOUR FELLOW IS MARRIED TO.

This proverb speaks of a woman who went to another woman’s wedding. She jumped while playing to the point of causing dust to audiences. Her fellows were unhappy of her dancing ways because of such dust she made.

Nonetheless she was not married, because of her tendency of causing dust to other’s weddings. That is why people said to her that, “Frequent visits to the place your fellow is married to.”

This proverb is equaled to the immoral woman in her life. This woman is unable to marry because of laziness, and her pride. She normally goes to disrupt families of her married fellows, because of her bad behavior in life.

This woman, in effect, is like the woman who went to cause dust to the weddings of her fellows, because she too may have disrupted the marriages of fellows in her life. That is why people say to her that, “Frequent visits to the place your fellow is married to.”

This proverb teaches people on how to have good attitude for the development of their own families enough to stop disrupting marriage of others, so that they can better raise their families in their societies.

James 1: 26-27.

James 3: 5-6.

John 8:44.

978. UGUSANGWA LWELWE UDINASIMIZA.

Ulusumo lunulo, lulolile ng’wana uyo oliodila ugusimiza. Ung’wana ng’wunuyo, wikalaga wagula bho nduhu ugwimila, kunguno ya bhudito bho magulu gakwe. Uweyi agakeleja noyi ugusimiza nose ilwelwe ijo jili noni ja gwiza ulujilingila ijidiku, jigegela gwiza.

Ulujiza inoyi jininijo, abhanhu bhandya gulima kunguno bhagamanaga giki, mumho jashigaga ijidiku. Hunagwene bhagang’wilaga ung’wana ng’wunuyo giki, “ugusangwa lwelwe udinasimiza.”

Ulusumo lununo, lugalenganijiyagwa kuli ng’waniki uyo atali ugutolwa, umukikalile kakwe. Ung’waniki ng’wunuyo, ahayile atolwe aliyo lulu okeleja kunguno ya nhungwa jakwe ijo jidijawiza. Uweyi adalombaga ukuli Mulungu uyo adulile gumpandikala ntoji o wiza, kunguyo ya nhungwa jakwe jinijo, umukikalile kakwe.

Ung’waniki ng’wunuyo, agikolaga nu ng’wana uyo agakeleja ugusimiza, kunguno nu weyi okeleja ugutolwa, umukikalile kakwek kenako. Hunagwene abhanhu bhagang’wilaga giki, “ugusangwa lwelwe udinasimiza.”

Ulusumo lunulo, lolanga bhayanda na bhaniki abho bhalihaya gupandika bhichabho bha witoji, higulya ya kusalila gete, kugiki bhadule gubhapandika abhitoji bhenabho abhawiza, umuwikaji bhobho.

2Wakorintho 6:2.

Wabrania 12:14.

Luka 9:59-62.

KISWAHILI: UTAKUTWA LWELWE HUJATEMBEA.

Methali hiyo, huangalia mtoto aliyechelewa kutembea. Mtoto huyo, alikuwa akitambaa kwa muda mrefu bila kusimama kwa sababu ya uzito wa miguu yake. Yeye alichelewa sana kutembea mwishowe muda wa kufika Lwelwe ambao ni ndege wanaofika kipindi cha masika, ulikaribia kufika.

Ndege hao wakifika watu huanza kilima kwa sababu ya kutambua kuwa masika yamefika. Ndiyo maana watu waling’wambia mtoto huyo kwamba, “utakutwa lwelwe hujatembea.”

Methali hiyo, hulinganishwa kwa msichana yule ambaye hajaolewa, katika maisha yake. Msichana huyo, ana wito wa kuolewa lakini amechelewa kwa sababu ya tabia yake kutokuwa nzuri. Yeye huwa hasali kwa Mungu awezaye kumpatia mchumba mwema, kwa sababu ya tabia yake hiyo mbaya, maishani mwake.

Msichana huyo, hufanana na yule mtoto aliyechelewa kutembea, kwa sababu naye amechelewa kuolewa, katika maisha yake. Ndiyo maana watu humwambia kwambia, “utakutwa lwelwe hujatembea.”

Methali hiyo, hufundisha wasichana na wavulana wenye wito wa ndoa, juu ya kusali sana ili Mungu awajalie kupata, wachumba wema, maishani mwao.

2Wakorintho 6:2.

Wabrania 12:14.

Luka 9:59-62.

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african-baby

ENGLISH: LWELWE (RAIN SEASONAL BIRDS {STORK BIRD}) WILL ARRIVE AND FIND YOU HAVE NOT WALKED.

This proverb looks at a child who is late to walk. This baby was crawling for a long time without standing up because of heavy weight of his legs. He was too late to stand up at last. The time of stork bird to arrive was near.  This a bird that arrives during the rainy season.

When these birds arrive, people start to cultivate because they realize that the rainy season has arrived. That is why people told the child that, “Lwelwe (rain seasonal birds {stork birds}) will arrive and find you have not walked.”

This proverb is compared to the unmarried girl in her life. This girl who has been called to get married but she is late because of her bad behavior. She prays to God who can give her a good bride without being successful because of her such bad behavior in her life.

This girl is like the child who was late to walk, because she is also too late to get married in her life. That is why people tell her that, “Lwelwe (rain seasonal birds {stork bird}) will arrive and find you have not walked.”

This proverb imparts in young girls and boys who are called to live marriage life to behave, enough to carry on praying earnestly for God who can grant them good brides in their lives.

2 Corinthians 6: 2.

Hebrews 12:14.

Luke 9: 59-62.

977. HAMBO HAMBO GUGALUKA IHANGA GUKILA GUGALUKA NG’HOLO.

Imbuki ya lusumo lunulo, ilolile lihanga na ng’holo ya ng’wa Munhu. Ilihanga linilo, kalikigelele ka ng’wa munhu ako kaliheke ni ng’holo yakwe, kunguno umunhu adulile gubhiza ni hanga lisoga aliyo ing’holo yakwe iliyabhubhi. Ilihanga linilo lidambilija ginhu. Gashinaga lulu mumo ligab’elela ilihanga lwake umunhu ng’wunuyo, ulu ali na ng’holo yabhub’i adulula ugwikala chiza na bhanhu.

Ukulwande ulungi, uong’holo nsoga agikalaga chiza na bhanhu mumo likab’ipila ilihanga lyakwe. Hunagwene abhanhu bhagayombaga giki, “hambo hambo gugaluka ihanga gukila gugaluka ng’holo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina ng’holo ya gwikala chiza na bhanhu, umuwikaji bhokwe. Umunhu ng’wunuyo, agikalaga bho gudimila nhungwa ja guntogwa Mulungu na bhanhu bhakwe, kunguno atogilwe gwikala na ng’oho yawiza. Uweyi agadulaga gwikala na bhanhu bhingi aha kaya yakwe yiniyo, kunguno ya ng’holo yakwe iyo iliyawiza yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo alina ng’holo yawiza iyo igang’wambilijaga ugwikala na bhanhu chiza, kunguno nuweyi alina ng’holo yawiza iya guntogwa Mulungu na bhanhu bhakwe, umukikalile kakwe. Uweyi agabhalangaga abhanhu nhungwa jawiza ija gubhambilija gubhiza na ng’holo niza, umuwikaji bhobho. Hunagwene agabhawilaga giki, “hambo hambo gugaluka ihanga gukila gugaluka ng’holo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na ng’holo jawiza ija gubhambilija ugujidimila inhungwa ija guntogwa Mulungu na bhanhu bhakwe, kugiki bhadule gwikala na bhichabho chiza, umubhulamu bhobho.

1Petro 3:8.

1Yohana 4:7.

Waebrania 13:1-2.

1Petro 4:7-11.

KISWAHILI: HERI KUBADILIKA SURA KULIKO KUBADILIKA ROHO.

Chanzo cha methali hiyo, huangalia sura na roho ya mtu. Sura ni muonekano wa nje ambao uko tofauti na roho, kwa sababu mtu anaweza kuwa na sura nzuri lakini roho yake ikawa mbaya. Sura hiyo haimsaidii kitu. Kumbe basi, mtu hata awe na sura nzuri kiasi gani kama roho yake ni mbaya hataweza kuishi vizuri na watu wake.

Kwa upande mwingine, mwenye roho nzuri, huishi vizuri na watu hata kama sura yake ni mbaya. Ndiyo maana watu husema kwamba, “heri kubadilika sura kuliko kubadilika roho.”

Mtu huyo, hufananishwa na mtu mwenye roho nzuri ya kuishi na watu vizuri, maishani mwake. Mtu huyo, huishi kwa kuyashikilia maadili mema ya kumpenda Mungu na watu wake, kwa sababu ataka nao wawe na roho njema. Yeye huweza kuishi na watu wengi vizuri kwa sababu ya roho yake hiyo njema, maishani mwake.

Mtu huyo, hufanana na mwenye roho njema inayomwezesha kuishi na watu vizuri, kwa sababu naye ana roho njema ya kumpenda Mungu na watu wake, katika maisha yake. Yeye huwafundisha watu maadili mema ya kuwasaidia kuwa na roho njema, maishani mwao. Ndiyo maana huwaambia watu hao kwamba, “heri kubadilika sura kuliko kubadilika roho.”

Methali hiyo, hufundisha watu juu ya kuwa na roho njema ya kuwasaidia katika kuyashikilia maadili mema ya kumpenda Mungu na watu wake, ili waweze kuishi vizuri na wenzao, maishani mwao.

1Petro 3:8.

1Yohana 4:7.

Waebrania 13:1-2.

1Petro 4:7-11.

african-church-

ENGLISH: IT IS BETTER TO CHANGE SHAPE THAN TO CHANGE SOUL.

The basis of this proverb looks at the shape and soul of a person. A shape is an outward appearance that is different from the soul, because a person may have a good appearance but his/her soul can become horrible. Such appearance does not help him/her at all. However, no matter how good a person may be if his soul is bad, he/she will not be able to live well with people.

A good person, on the other hand, lives well with people even when he has a bad appearance. That is why people say that, “It is better to change shape than to change soul.”

This proverb is related to a person with a good soul who lives well with people in his life. This person lives by holding to the moral standards of love for God and his people, because he wants them to have a good soul. He can live with many people because of his good deeds to others in his life.

This person resembles the one who has a good soul that enables him to live well with people, because he also has a good soul enough to love God and his people, in his life. He teaches people good manners enough to help them in having a good soul in their lives. That is why he tells them, “It is better to change shape than to change soul.”

This proverb teaches people on how to have a good soul enough to help them in holding to the good values ​​of loving God and his people, so that they can live well with each other in their lives.

1 Peter 3: 8.

1 John 4: 7.

Hebrews 13: 1-2.

1 Peter 4: 7-11.

976. KALAGU – KIZE. UBHABHA ONINHA SHU IBHILI LUMO NAGALUTUMILAGA ULUNGI NADALUTUMAMILAGA – B’UPANGA NA LUFU.

Ikalagu yiniyo, ihoyelile shu ib’ili. Ulushu ulo gwandya ulo nagalutumamilaga hu b’upanga, kunguno abhanhu dugikalaga mhola kulwa b’udula b’o Nsumbi wise. Uluhuu ulo kab’ili hu Lufu, kunguno aise bhanhu dugachaga. Hunagwene abhanhu bhagayombaga giki, “ubhabha oninha shu ib’ili lumo nagalutumilaga ulungi nadalutumilaga – b’upanga na Lufu.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agabhutumilaga chiza, ubhupanga bhokwe, umukikalile kakwe. Umunhu ng’wunuyo, agatumama milimo yakwe iya gung’wenhela jiliwa bho gumsendamila Mungu, kunguno ahayile apandike nguzu ja gugudamya umili gokwe. Uweyi apandikaga sabho ja gubhulanhanile chiza ubhupanga bhokwe nubho bhiye, kunguno ya bhutumami wiza bho milimo yakwe yiniyo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nu lushu lo b’upanga ulo lugatumamilagwa kunguno nang’hwe agabhutumilaga chiza ubhupanga bhokwe bho gunsendamila Mulungu umu bhutumami bho milimo yakwe yiniyo, umukikalile kakwe. Hunagwene agayombaga giki, “ubhabha oninha shu ib’ili lumo nagalutumilaga ulungi nadalutumilaga – B’upanga na Lufu.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhutumila chiza ubhupanga bhobho bho gwikala chiza na bhichabho, na gwikomeja gutumama milimo yabho, kugiki bhadule gwikala bho mholele mpaga ha lushigu lo gucha gobho.

Ufunuo 14:13.

KISWAHILI: KITENDAWILI – TEGA.

BABA AMENIPA VISU VIWILI KIMOJA NINAKITUMIA KINGINE SIKITUMII – UHAI NA KIFO.

Kitendawili hicho, huongelea juu ya visu viwili ambavyo ni uhai na kifo. Kisu cha kwanza ni uhai kwa sababu huwa dunabaki salama kwa uwezo wake Muumba wetu.

Kisu cha pili ni kifo ambacho hatukitumii kwa sababu wanadamu wote hufa mahali popote ukifika muda wake. Hivyo hatukitumii kifo hicho. Ndiyo maana watu husema kwamba, “baba amenipa visu viwili kimoja ninakitumia kingine sikitumii – uhai na kifo.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huutumia uhai wake vizuri, katika maisha yake. Mtu huyo, hujibidisha kufanya kazi kwa kumtegemea Mungu awezaye kumlinda kwa sababu ya kutaka kupata chakula cha kumpatia nguvu za kuendelea kuwa hai. Yeye hupata mafanikio ya kuwa na mali nyingi kwa sababu ya bidii yake hiyo ya kuyatekeleza majukumu yakwe, kwa kumtegemea Mungu, maishani mwake. Mali hiyo, humuwezesha kuulinda uhai wake na wa wenzake.

Mtu huyo, hufanana na kile kisu cha uhai kitumiwacho, kwa sababu naye huulinda uhai wake kwa kuyatekeleza majukumu yake katika imani ya kumtegemea Mungu, maishani mwake. Ndiyo maana huwaambia watu kwamba, “baba amenipa visu viwili kimoja ninakitumia kingine sikitumii – uhai na kifo.”

Kitendawili hicho, hufundisha watu juu ya kuutumia uhai wao kwa kuyatekeleza majukumu yao, katika imani ya kumtegemea Mungu, ili waweze kuishi kwa amani na wenzao, hadi kufa kwao.

Ufunuo 14:13.

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african-family

ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY FATHER HAS GIVEN ME ONE TWO KNIVES, ONE I USE THE OTHER I DO NOT USE – LIFE AND DEATH.

This riddle speaks of two knives, namely life and death. The first knife is life because it keeps us safe by the power of our Creator.

The second knife is death that we do not use because all human beings die anywhere when its time comes. So we are not using that death. That is why people say that, “My father has given me two knives, one I use and the other I do not use – life and death.”

This riddle is equated to the person who spends his life well in his life. This person works hard by relying in God who can protect him and provide him with basic needs such as food, shelter and clothes because he needs them for keeping him alive. He achieves great wealth because of his diligence in fulfilling his responsibilities by relying in God.  He manages to get properties which can enable him to protect his own life and that of others.

This person resembles the knife of life which one uses, because he also protects his life by fulfilling his responsibilities in faith and trust by depending on God in his life. That is why he tells people that, “My father has given me two knives, one I use and the other I do not use – life and death.”

This riddle instills in people an idea on how to use their lives by fulfilling their responsibilities by depending on God, so that they can live in peace with one another until death.

Revelation 14:13.

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