Author: Sukuma legacy

1450. ALI NIBALE.

Akahayile kenako kahoyelile munhu uyo oligugilaga ilibale lyakwe. Umunhu ulinibale ilo olibhisaga ukubhalagu bha libale linilo kunguno ya kubhona soni jakwe jinijo. Uweyi agalikuja nose ililonda lyakwe mpaka abhanhu bhumonija ilibale linilo. Hunagwene abhanhu bhenabho bhagayomba giki “alinibale.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agapandika makoye ugabhisa mpaga ganemela, umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo, apandikaga makoye giti sata wikala nayo bho nduhu uguyichala ugubhugota kunguno ya gubhona soni, umuwikaji bhokwe bhunubho. Uweyi agaminyiyagwa na makoye genayo aga sata mpaga yanemela uguipicha, umukikalile kakwe.

Munhu ng’wunuyo, agikolaga nuyo obhisaga libhale lyakwe mpaka nose lyukula, kunguno nuweyi agabhisaga amakoye gakwe gakula mpaka bhagabhona abhiye, umuwikaji bhokwe. Hunagwene abhiye bhenabho bhagang’wilaga giki, “ali nibale.”

Akahayile kenako kalanga bhanhu higulya gujichala kubhugota wangu isata jabho, kugiki bhadule gugamala wangu amakoye genayo, umuwikaji bhobho bhunubho.

Kutoka 23:25.

Kumbukumbu la Torati 7:15.

Mathayo 8:17.

Kumbukumbu la Torati 28:59.

KISWAHILI: ANA KIDONDA.

Msemo huo huongelea mtu aliye kuwa na kidonda chake. Mtu huyo alikuwa na kidonda alichokificha kwa watu kidonda hicho kwa sababu ya kuona aibu kwake huko. Mwishowe yeye alikikikuza kidonda chake mpaka watu wakaelewa kuwa ana kidonda hicho. Ndiyo maana watu hao walisema kwamba, “ana kidonda.”

Msemo huo hulinganishwa kwa mtu yule ambaye hupata matatizo akayaficha mpaka yanamzidi uwezo wa kuyatatua, katika maisha yake. Mtu huyo hupata matatizo yakiwemo yale ya ugonjwa anakaa nayo bila ya kuyapelekea hositalini kwa sababu ya kuona aibu kwakwe huo, maishani mwake. Yeye huumizwa na matayo hayo ya magonjwa mpaga yanashindikana kupona kwa sababu ya aibu yake hiyo, katika maisha yake.

Mtu huyo, hufanana na yule aliyeficha kidonda chake mpaka kikawa kikubwa, kwa sababu naye huyaficha matatizo yake ya ugonjwa mpaka wanayaona wenzake, maishani mwake. Ndiyo maana wenzake hao husema kwamba, “ana kidonda.”

Msemo huo hufundisha watu juu ya kuwahi kuyapeleka magonjwa yao hositalini wanapougua, ili waweze kuyatatua haraka matatizo hayo, maishani mwao.

Kutoka 23:25.

Kumbukumbu la Torati 7:15.

Mathayo 8:17.

Kumbukumbu la Torati 28:59.

ENGLISH: HE HAS A SORE.

This saying refers to a person who has a sore but hides it from other people because of shame. At first, the sore is small and could easily be treated, but because the person conceals it, the sore continues to grow. In the end, it becomes obvious to everyone that he has a sore. That is why people finally say, “he has a sore.”

This saying is compared to a person who experiences problems in life but chooses to hide them instead of seeking help. Such a person may suffer from illness yet refuse to go to the hospital because of shame or fear. As time passes, the illness becomes worse and more painful, making it difficult or impossible to heal quickly.

This person is similar to the one who hid his sore until it became large, because he also hides his problems until others can clearly see them. When his condition becomes obvious, people then say about him, “he has a sore.”

This saying teaches people not to hide their problems, especially illnesses, but to seek help early. By going to the hospital when they are sick, people can solve their problems quickly and avoid unnecessary suffering in their lives.

Exodus 23:25.

Deuteronomy 7:15.

Matthew 8:17.

Deuteronomy 28:59.

1449. ALI NIFOGONG’HO.

Akahayile kenako kamhoyelile munhu uyo wikalaga nifogong’ho. Umunhu ng’wunuyo olilanhanaga chiza ilifogong’ho linilo kunguno ojituulilaga mhiya jakwe moyi ijo jang’wambilija gumala makoye gakwe.

Abhanhu bhagandebha nose igiki agajililaga munuyo imhiya jakwe kunguno wikalaga nalyo nhangala ningi. Hunagwene abhanhu bhenabho bhagayomba giki, “ali nifogong’ho.”

Akahayile kenako kagalenganijiyagwa kuli munhu o masala miza uyo adebhile ugujilanhanga chiza isabho jakwe umukikalile kakwe kenako. Umunhu ng’wunuyo, agabhalangaga abhanhu bhakwe ugujitumamila chiza na gujituula hasoga isabho ijo bhagajipandikaga umutumami bhobho, kunguno ya masala gakwe agawiza genayo umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi ahakaya yakwe kunguno ya bhumani bho masala gakwe agagujilanhana chiza isabho jakwe jinijo, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo ojilanhanaga chiza imhiya jakwe bho gujituula mulifogong’ho lyakwe ilo wikalaga nalyo linilo, kunguno nuweyi alina masala miza agagujilanhana chiza isabho jakwe mpaga osabha, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhaganhayaga giki, “ali nifogong’ho.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na masala miza agagujilanhanila chiza isabho ijo bhajipandikaga umubhutumami bhobho, kugiki jidule gubhambilija ugubheja chiza umukaya jabho jinijo, umuwikaji bhobho.

Matendo 19:35.

Luka 13:7.

KISWAHILI: ANA MKOBA.

Msemo huo, humwongelea mtu aliye kuwa na mfuko. Mtu huyo aliutunza vizuri mfuko huo kwa sababu aliziweka humo pesa zake zilizomsaidia katika kutatua matatizo yake. Watu walielewa mwishowe kuwa alizitunzia humo pesa zake kwa sababu ya kuwa nao huo mfuko mara nyingi. Ndiyo maana walisema kwamba, “ana mkoba.”

Msemo huo, hulinganishwa kwa mtu mwenye akili za kuelewa kuzitunza vizuri mali zake katika maisha yake. Mtu huyo, huwafundisha watu wake juu ya kuzitumia vizuri na kuzitunzia pazuri mali wanazozipata katika kazi zao kwa njia maisha yake mpaka wanamuelewa vizuri, kwa sababu ya akili zake hizo njema, maishani mwake. Yeye hupata mali nyingi sana katika familia yake hiyo kwa sababu ya uelewa wa akili zake hizo katika kuzitunza vizuri mali zake, katika maisha yake.

Mtu huyo, hufanana na yule aliyezitunza pesa zake kwa kuziweka kwenye mfuko wake aliokuwa nao mara nyingi, kwa sababu naye ana akili njema za kuzitunza vizuri mali zake mpaka anatajirika, maishani mwake. Ndiyo maana watu husema kwamba, “ana mkoba.”

Msemo huo, hufundisha watu juu ya kuwa na akili njema za kuwasaidia katika kuzitunza vizuri mali zao, ili ziweze kuwasaidia katika kuziendeleza vyema familia zao, maishani mwao.

Matendo 19:35.

Luka 13:7.

ENGLISH: HE HAS A BAG.

This saying refers to a person who owns a bag. He took good care of the bag because he kept his money in it, which helped him in solving many problems in his life. Over time, people noticed that whenever he needed help, he relied on what was in his bag. They understood that the bag represented his savings and careful planning. That is why they said, “he has a bag.”

This saying is equated to a person who has the intelligence to understand how to take good care of his assets in life. Such a person knows how to manage what he earns through his work. He also teaches his family and those around him how to use and manage their resources wisely. Because of his intelligence and discipline, his family gains wealth and stability in their lives.

This person is similar to the one who protected his money by keeping it safely in his bag. In the same way, he carefully manages his possessions and resources until he becomes prosperous in life. That is why people say of him, “he has a bag.”

This saying teaches people to have wisdom and good sense in managing their possessions, so that their resources can help them develop their families and live well in their lives.

Acts 19:35

Luke 13:7

1448. BHULI NDUMA YINA NDUMA NYIYE.

Aho kale olihoyi ntongeji o muchalo jimo umubhutemi bho bhuduhe. Untongeji ng’wiyuno ofunyaga long’we umuchalo jakwe ya gubhawila abhanhu bhakwe gwitimija iyo ayitogilwe uweyi kunguno ya bhutale bhokwe bhunubho. Uweyi agageniha ugafunya long’we muchalo ja bhange kunguno oliadajidebhile chiza inbinbi ja bhugelelo bho chalo jakwe. Hunagwene abhanhu bhagang’wila giki, “bhuli nduma yina nduma nyiye.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinibhengwe kubhiye lya guyomba mihayo yakwe bho nduhu gubhiza na lubhimbi, umukikalile kakwe. Umunhu ng’wunuyo agayombaga mihayo yakwe bho gubhadalahija abhiye umumahoya gakwe kunguno ya libhengwe lyakwe linilo, umuwikaji bhokwe. Uweyi agikalaga widuma na bhanhu bhuli makanza aha kaya yakwe yiniyo, kunguno ya libhengwe lyakwe linino ilya guyomba mihayo yakwe bho nduhu gubhiza na lubhimbi, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikologa nu ntongeji uyo oliadajimanile inbinbi ja chalo jakwe mpaga nose ugafunya long’we muchalo ja bhangi, kunguno nuweyi alinibhengwe lya guyomba mihayo yakwe bho nduhu gubhiza na lubhimbi, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “bhuli nduma yina nduma nyiye.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho guchagulila mihayo miza ulubhalihoya na bhanhu bhabho umumahoya gabho, kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho.

Matendo ya mitume 13:45-47.

Isaya 28:10-13.

KISWAHILI: KILA MKUBWA ANA MKUBWA WAKE.

Hapo zamani alikuwepo kiongozi wa kijiji kimoja katika utawala wa bhuduhe. Kiongozi huyo, alikuwa akitoa amri kwa watu wake ya kuwaambia watekeleze kile alichokitaka yeye kwa sababu ya ukubwa wake huo. Yeye alienda ugenini akaanza kutoa amri kwenye kijiji ambacho siyo chake, kwa sababu hakuifahamu vizuri mipaka ya kijiji chake. Ndiyo maana watu walimwambia kwamba, “kila mkubwa ana mkubwa wake.”

Msemo huo, hulinganishwa kwa mtu yule ambaye anadharau kwa wenzake ya kuongea maneno bila ya kuwa na mipaka, katika maisha yake. Mtu huyo, huongea maneno yake kwa kuwadharau wenzake katika maongezi yake hayo kwa sababu ya dharau yake hiyo kwa wenzake, maishani mwake. Yeye hukosana na watu wake mara nyingi katika familia yake kwa sababu ya dharau yake hiyo ya kuongea maneno bila kuwa na mipaka, katika maisha yake hayo.

Mtu huyo, hufanana na yule kiongozi asiyeielewa mipaka yake mpaga akatoa amri kwenye kijiji cha mwingine, kwa sababu naye anadharau ya kuongea maneno yake bila ya kuwa na mipaka, maishani mwake. Ndiyo maana watu humwambia kwamba, “kila mkubwa ana mkubwa wake.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuchagua vizuri maneno ya kuongea na watu katika maongezi yao, ili waweze kuzilea vyema familia zao, maishani mwao.

Matendo ya mitume 13:45-47.

Isaya 28:10-13.

ENGLISH: EVERY BIG HAS HIS BIG.

Once upon a time, there was a village leader in the Bhuduhe administration. Because of his position and authority, he often gave orders to his people, expecting everyone to obey him. One day, he traveled abroad and began giving orders to people in another village that was not under his leadership. He did this because he did not understand the boundaries of his authority. That is why people said to him, “every big has his big.”

This saying is compared to a person who is disrespectful to his peers by speaking without limits in his life. Such a person talks carelessly and despises others through his words. Because of this behavior, he often quarrels with members of his family and community. His problem is not strength or wisdom, but the failure to know when and how to speak with respect.

That person is like the village leader who did not understand his limits and gave orders in another man’s village. In the same way, he speaks as if no one is above him, forgetting that there is always someone greater or wiser. That is why people remind him by saying, “every big has his big.”

This saying teaches people to be careful with their words and to respect boundaries when speaking to others. By choosing the right words and knowing their limits, people can live peacefully and raise their families well in their lives.

Acts 13:45–47.

Isaiah 28:10–13.

1447. MUMO IGAKULILA ING’HUNI IDULIPUNDULA ILIHIMA.

Imbuki ya lusumo lunulo ilolile bhukuji bho ng’huni ubho bhudadulile ugulipundula ilihima. Ilihima linilo ligazwalilagwa kuntwe mpaka lyagugubija untwe gunulo. Ilyoi ligayigubijaga pye ning’huni iyo idadulila ugulipundula kunguno ligikalaga higulya ya ntwe gunuyo. Hunagwene abhanhu bhagayombaga giki, “mumo igakulila ing’huni idulipundula ilihima.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhizaga na nhinda ja gubhadalaha abhabyaji bhakwe ulu opandika jikolo, umukikalile kakwe. UMunhu ng’wunuyo, agabhitilaga nhinda abhabyaji bhakwe ja gubhabyedeleja ulu osabha kunguno ya nhinda jakwe jinijo, umuwikaji bhokwe. Uweyi agapandikaga izumo lya guduma uguibheja chiza ikaya yakwe kunguno ya nhinda jakwe jinijo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga ni ng’huni iyo igaduma ugulipundula ilihima kihamo nubhukuji bhoyo, kunguno nuweyi agigimbaga bhusabhi bho gubhadeleja abhabyaji bhakwe mpaga opandika izumo lya kuduma uguyibheja chiza ikaya yakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “mumo igakulila ing’huni idulipundula ilihima.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na widohya bho gubhakuja na gubhambilija chiza abhabyaji bhabho kugiki bhadule kupandika mbango ja kujibheja chiza ikaya jabho, umuwikaji bhobho.

(Luka 14:11) “Kila mtu anayejitukuza atashushwa, naye ajinyenyekezae atatukuzwa.”

HATA KISOGO KIKUE HAKITATOBOA KOFIA.

Chanzo cha methali hiyo huangalia ukuaji wa kisogo usioweza kuitoboa kofia. Kofia hiyo ni kitu kinachovalia kichwani mpaka kinakifunika kichwa chote. Yenyewe hukifunika kisogo chote ambacho hakiwezi kuitoboa kofia hiyo. Ndiyo maana watu husema kwamba, “hata kisogo kikue hakitatoboa kofia.”

Methali hiyo hulinganishwa kwa mtu yule ambaye hupata kiburi cha kuwadharau wazazi wake anapotaka mali, katika maisha yake. Mtu huyo, huwaletea kiburi wazazi wake kwa kuanza kuwadharau anapopata mafanikio ya mali kwa sababu ya kiburi chake hicho, maishani mwake. Yeye hupata laana ya kushindwa kuiendeleza vizuri familia yake, kwa sababu ya kiburi chake hicho, katika maisha yake.

Mtu huyo hufanana na kile kisogo kilichoshindwa kuitoboa kofia pamoja na ukuaji wake huo, kwa sababu naye kupata maendeleo ya mali na kuanza kuwafanyia kiburi cha kuwadharau wazazi wake mpaga anapata laana ya kushindwa kuiendeleza vizuri familia yake. Ndiyo maana watu humwambia kwamba, “hata kisogo kikue hakiwezi kuitoboa kofia.”

Methali hiyo, huwafundisha watu juu ya kuwa na unyenyekevu wa kuwaheshimu na kuwasaidia vizuri wazazi wao, ili waweze kupata baraka za kuzilea vyema familia zao, maishani mwao.

(Luka 14:11) “Kila mtu anayejitukuza atashushwa, naye ajinyenyekezae atatukuzwa.”

ENGLISH: EVEN IF THE BACK OF THE HEAD GROWS, IT WILL NOT PIERCE A HAT.

The source of this proverb comes from a image of a back of head as a person grows. No matter how much the back of the head grows, it cannot pierce a hat, because a hat is made to cover the whole head. The hat remains above the head and controls its shape. That is why people say, “even if the back of the head grows, it will not pierce a hat.”

This proverb is compared to a person who becomes wealthy and successful but then grows arrogant and begins to despise his parents. Instead of honoring those who raised him, he allows pride to control his heart. Though he may have money and influence, he cannot rise above the authority and blessing of his parents, just as the back of the head cannot break through a hat.

Because of his arrogance, such a person brings shame instead of honor. He may receive a curse rather than a blessing, leading to failure in properly building and sustaining his own family. His pride blocks his progress, just as the hat blocks the head from piercing through it.

This proverb therefore teaches humility. It reminds people to respect, honor, and support their parents, even after gaining wealth or status. By doing so, they receive blessings and succeed in raising their families well.
(Luke 14:11) — “Everyone who exalts himself will be humbled, but he who humbles himself will be exalted.”

1446. JIGAFULAGWA JILINA MATU.

Imbuki ya lusumo lunulo ilolile munhu uyo olina matu gawiza. Abhanhu bhang’wilaga imihayo oigwa chiza kunguno olina matu ayo gigwaga chiza pye imihayo yabho. Umunhu ng’wunuyo aliadinhalali umuwikaji bhokwe kunguno ya wigwi bhokwe bhunubho ubho wiza. Hunagwene abhanhu bhagang’wila giki, “jigafulagwa jilina matu.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina masala masoga agagwiigwa chiza na bhanhu na gugikalana chiza amalange ayo agalangagwa na bhatale bhakwe, umukikalile kakwe kenako. Umunhu ng’wunuyo, agabhudegelekaga na guwikalana chiza ubhulungwa ubho agalangagwa na bhatale bhakwe bhenabho, kunguno ya masala gakwe agawiza genayo umuwikaji bhokwe bhunubho. Uweyi agayibhejaga chiza ikaya yakwe kunguno ya masala gakwe agawiza genayo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo olina matu gawiza ayo giyigwaga chiza imihayo iyo owilagwa na bhiye, kunguno nuweyi agawikalanaga chiza ubhulangwa ubho agalangagwa na bhatale bhakwe, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “jigafulagwa jilina matu.”

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na masala gagulikalana chiza ililange lya bhatale bhabho kugiki bhadule gujibheja chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mathayo 13:1-8.

Marko 4:1-9.

Luka 8:4-8’

KISWAHILI: HUFUNDISHWA ALIYE NA MASIKIO.

Chanzo cha methali hiyo huangalia mtu yule ambaye ana masikio yenye uwezo wa kusikia vizuri. Watu hulimweleza maneno yao ambayo huyasikia vizuri kwa sababu ana masikio yenye uwezo wa kuyasikia vizuri. Mtu huyo hakuwa mbishi katika maisha yake kwa sababu ya masikio yake kuwa na uwezo mzuri wa kusikia maneno ya wenzake. Ndiyo maana watu humwambia kwamba, “hufundishwa aliye na masikio.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana akili nzuri za kuyaishi vizuri malezi anayofundishwa na walezi wake, katika maisha yake. Mtu huyo, huyasikiliza kwa makini na kuyaishi vizuri malezi anayofundishwa na walezi wake hao, kwa sababu ya akili nzuri alizonazo, maishani mwake. Yeye hufanikiwa vizuri katika kuilea vyema familia yake hiyo kwa sababu ya akili yake hiyo nzuri katika kuyaishi vizuri malezi aliyofundishwa na walezi wake.

Mtu hiyo, hufanana na yule aliyekuwa na masikio yenye uwezo wa kusikia vizuri maneno aliyoambiwa na wenzake, kwa sababu naye ana akili nzuri ya kuyaishi vizuri malezi anayopewa na walezi wake, maishani mwake. Ndiyo maana watu humwambia kwamba, “hufundishwa aliye na masikio.”

Methali hiyo, hufundisha watu juu ya kuwa na akili nzuri ya kuyaishi vizuri malezi wanayopewa na walezi wao, ili waweze kuzilea vyema familia zao, maishani mwao.

Mathayo 13:1-8.

Marko 4:1-9.

Luka 8:4-8.

ENGLISH: THE ONE WHO HAS EARS IS TAUGHT.

The source of this proverb refers to a person who has ears that can hear well. Such a person listens carefully when others speak to him, and people take time to explain things to him because he understands and values what he hears. He is not careless or foolish in his life, because his ability to listen well enables him to learn from his peers. That is why people say, “the one who has ears is taught.”

This proverb is related to a person who has a good mind and is able to live according to the upbringing taught to him by his guardians. Such a person listens attentively, understands the guidance given to him, and practices it faithfully in his life. Because of this good mind and willingness to learn, he succeeds in raising his own family well, applying the values and discipline he received from his caregivers.

This person is like the one who has ears that hear clearly the words spoken by others. In the same way, he has a mind that is open to instruction and wisdom. Because he listens, understands, and puts into practice what he is taught, people say of him, “the one who has ears is taught.”

This proverb imparts in people an importance of having an open and attentive mind, so that they may live well according to the upbringing given to them by their caregivers and, in turn, raise their families well in life.

Matthew 13:1–8.
Mark 4:1–9.
Luke 8:4–8.