Author: Sukuma legacy

284. ULU UDI NAMHALA UDULYA NYAMA YABHO.

Imbuki ya kahayile kenako ingilile kunyama ya bhanamhala. Inyama yiniyo ili yidako lya ntugo goguntona ngeni, uyo ogenihaga hakaya ya ng’wa munhu nhebhe. Ulu mbuli, nulu ng’holo, nulu ng’ombe ub’ulagilwa ngeni, inyama iyidako bagazugilagwa bhanamhala b’a muzengo.

Umulilika lya bhanamhala bhagingilaga bho gufunya ntugo, uyo gugabhulagagwa, bhalya abhanamhala bhenabho. Gashinaga lulu, inyama yiniyo igaliyagwa nabhanabhala duhu. Hunagwene abhanhu bhagayombaga giki, ‘ulu udi namhala udulya nyama yabho.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagitaga milimo, nulu miito ayo gadigabho. Abhanhu bhenabho bhagishatyaga milimo nulu ginhu ijo jidijabho. B’agingilaga muluganda lo bhanhu bhatale, aliyo bhatali bhadoni. Hunagwene abhanhu bhagabhawilaga giki, ‘ulu udi namhala udulya nyama yabho.’

Akahayile kenako kalanga bhanhu gub’iza na widohya bho gudima malagilo ayo gagabhambilijaga abhanhu ugwikala mhola. Kuyiniyo lulu, akahayile kenako, kalibhawila abhanhu bhenabho, bhatumame milimo yabho chiza bho nduhu ugwitula bhutale, nulu gwisanja mumagele gabhangi, umo bhoyi bhalemejiwe ugwingira.

(1Kor. 11:26-28)

KISWAHILI: USIPOKUWA MZEE, HULI NYAMA YAO.

Chanzo cha msemo huo hutokea kwenye nyama ya wazee. Nyama hiyo ni ya tako la mfugo uliochinjwa kwa heshima ya mgeni aliyeitembele familia inayohusika. Mbuzi au kondoo, au ng’ombe akiuliwa kwa heshima ya mgeni huyo, nyama ya tako, hutolewa kwa wazee wa kijiji hicho. Nyama hiyo hupikwa kwa ajili yao tu.

Mzee akitaka kuingia kwenye lika la wazee hutakiwa kutoa mfugo kama mbuzi au kondoo, ambaye hupikwa na kuliwa na wazee hao. Kumbe basi, nyama hiyo haruhusiwi kula mtu ambaye hajaingia kwenye ulika huo wa wazee. Ndiyo maana watu husema kwamba, ‘ukiwa sio mzee huli nyama yao.’

Msemo huo hulinganishwa kwa watu wale wavunjao sheria za amani katika jamii, kwa kufanya kazi isiyo yao, au kutenda wasiotakiwa kuyatenda. Watu hao hujiingiza kwenye kazi za wengine, kwa kuingia kwenye makundi wasiyoruhusiwa kuingia. Ndiyo maana watu huwaambia kwamba, ‘ukiwa sio mzee huli nyama yao.’

Msemo huo hufundisha watu kufuata sheria ziwawezeshazo kuishi kwa amani. Huwataka watu kufanya kazi kwa kufuata sheria za nchi zao au jamii zao, kwa kutokujiingiza kwenye makundi wasiyofurusiwa kuingia.

(1 Wakorintho11:26-28).

people

ENGLISH: IF YOU ARE NOT AN ELDER, YOU SHALL NOT EAT THEIR MEAT.

The origin of this saying is the elders’ meat. Such meat is from the backside of a slaughtered animal in honour of a visitor of the relevant family. If a goat, sheep or bull is slaughtered in honour the guest’s, the backside meat is offered to the village elders. The meat is only cooked for them.

If someone wants to be initiated into elderly, he or she is required to provide a sheep or goat, which is then cooked and eaten by the elders as a rite of passage. However, it is not allowed to eat the meat for non-initiates. That is why people say, “If you are not an elder, you shall not eat their meat”.

The saying is comparatively used to warn those who violate the rules of peace in the community, by doing what they should not. Such individuals engage in activities of others, by joining unauthorized groups. That is why people tell them, “If you are not an elder, you shall not eat their meat.”

The saying teaches people to be compliant to the rules which create a peaceful environment for them to live. It directs people to work in accordance with the laws of their country or their communities, by not joining criminal groups.

(1 Cor. 11: 26-28)

283. DAB’ULYA DUGINGA NA HISUMBI

Imbuki ya kahahile kenako ilolile wingi bho jiliwa ijo bhanhu bhalyaga hakaya ya ng’wa munhu nhebhe bhiguta. Abhanhu ulu bhalilya jiliwa bhagigashaga hisumbi, mpaga bhamale ugulya, hunab’inga hoyi. Ijiliwa jinijo ulu jili ningi ja gulya abhanhu mpaga bhiguta, bhagajilekaga bhagingila amasumbi. Hunagwene abhanhu ulu bhalya mpaga bhajileka ijiliwa jinijo, bhagayomba giki, ‘dab’ulya duginga na hisumbi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinajiliwa ja gudula gubhigutya abhanhu bhakwe ahang’wakwe. Umunhu ng’wunuyo agapandikaga sabho ningi, umubhutumami bhokwe. Uwei kihamo na bhiye bhagajitumamilaga chiza isabho jabho, ijinagubhanhana abhanhu bhabho. Abhanhu abhahakaya yiniyo, abho bhagalyaga bhiguta na gujisaja ijiliwa jinijo, bhagayombaga giki, ‘dab’ulya duginga na hisumbi.’

Akahayile kenako kalanga bhanhu gubhagola chiza abhanhu bhabho, bho gujitumila isabho jabho, jinagubhulanghana bhupanga bhobho. Ubhugoji bhunubho bhugubhambilija abhanhu bhabho, ijinakupandika nguzu ja gutumama milimo ya kupandikala sabho ningi.

(Mathayo 6:42)

KISWAHILI: TUMEKULA HADI TUKAONDOKA KWENYE KITI.

Chanzo cha msemo huo chaangalia wingi wa chakula ambacho watu wamekula kwenye familia fulani. Watu hao hukaa kwenye kiti walapo chakula mpaka wamalize kula ndipo watoke kwenye kiti. Chakula kikiwa kingi cha kutosha kula na kusaza, watu hao huondoka kwenye kiti hicho. Ndiyo maana watu hao walioshiba na kusaza husema, ‘tumekula tukaondoka kwenye kiti.’

Msemo huo hulinganishwa kwa mtu awatunzaye watu wake kwa kutumia chakula kingi alicho nacho, katika kuwalisha vizuri watu wake. Watu hao hupata mali nyingi kwa kufanya kazi zao vizuri. Mali hizo ndizo zile wazitumiazo katika kuwatunza watu wao. Wale waliotunzwa kwa kulishwa chakula walichokila na kusaza, husema, ‘tumekula tukaondoka kwenye kiti.’

Msemo huo hufundisha watu kuwatunza watu wao, kwa kutumia mali walizonazo katika kuulinda uhai wao. Matunzo hayo yatawasaidia watu wao katika kupata nguvu za kuwawezesha kufanya kazi za kuwapatia mali nyingi zaidi.

(Mathayo 6:42).

design chair

ENGLISH: WE HAVE EATEN ENOUGH TO THE EXTENT OF LEAVING THE SEATS.

The origin of this saying is the amount of food people eat in a particular family. These people sit on chairs while they eat until they finish eating. When they have eaten enough food, they leave the seats. That is why those people who are satisfied say, ‘We have eaten enough to extent of leaving the seats.’

The saying is likened to a person who takes care of his people by using the abundant food he has, in the proper feeding of his people. Such person earns a lot of money by doing their jobs well. These assets are what they use to care for their people. Those who were fed, said, ‘We have eaten enough to leave the chair.’

The proverb teaches people to take care of their families by using the resources they have in protecting their lives. This training will help their people in gaining strength to do the work of providing them with more resources.

(Matthew 6:42).

282. DULYAGE IDAMANILAGWA.

Imbuki ya kahayile kenako ilolile bhanhu abho bhalibhegeleja gwandya lugendo bho gulya tamu. Abhanhu bhenabho bhagikomelejaga gulya jiliwa ja gudula gwiguta, kunguno bhadamanile uko bhajile, igiki jilihoyi jiliwa koyi, nulu nduhu. Bhakomile gusanga jitiho uko bhajile. Hunagwene bhagikomelejaga bho gwiwila giki, ‘dulyage idamanilagwa.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagibhegelejaga chiza ulu bhuhaya gwita nimo gose gose, haho bhatali ugugwita unimo gunuyo. Abhanhu bhanebho bhadebhile igiki bhuli nimo guhayile gutumamwe bho wibhegeleja bhutale.

Abhoyi bhagapandika matwajo mingi umubhutumami bho milimo yabho, kunguno ya gwita wibhegeleja bhutale bho guitumama imimo yiniyo, haho bhatali ugwiyandya uguitumama.

Ijinagongeja, abhanhu bhenabho bhagabhalangaga abhichacho uguchola ijo jidakililwe umubhutumami bho nimo nibhe. Bhagabhawilaga abhanhu bhabho giki, ‘dulyage idamanilagwa.

Akahayile kenako kalanga bhanhu gwita wibhegeleja bhutale bho nimo gose gose, uyo bhalihaya gugutumama, haho bhatali ugugwandya. Uwibhegeleja bhunubho bhugubhenhela matwajo mingi umuwikaji bhobho.

1Wafalme 19:7-8.

KISWAHILI: TULE, YA MBELE HAYAJULIKANI.

Chanzo cha msemo huu chaangalia watu wanaojiandaa kuanza safari ya kwenda sehemu fulani, kwa kula chakula kwanza. Chakula hicho hukila cha kutosha kuwapatia nguvu za kusafiri hadi kufika salama.

Chakula hicho huwasaidia watu hao katika kuishi kwa mda mrefu wakiwa na nguvu, hata kama wakikosa chakula kule waendako. Ndiyo maana wao huhimizana kula kabla ya kuanza safari yao, wakisema, ‘tule haijulikani.’

Msemo huu hulinganishwa kwa watu wale wajiandaao vizuri watakapo kufanya kazi fulani, kabla ya kuanza kuifanya, kazi hiyo. Wao hufahamu kwamba, kila kazi yahitaji kuwa na maandalizi mazuri kablya ya kuitekeleza. Hivyo kazi iliyofanywa kwa maandalizi mazuri, huleta mafanikio makubwa kwa watendaji wake.

Kwa Maana hiyo, watu hao hupata mafanikio mengi kwenye kazi zao kwa sababu ya kujiandaa vizuri kabla ya kuzifanya kazi hizo. Zaidi ya hayo, wao huwafundisha pia wenzao namna ya kujiandaa vizuri kabla ya kufanya kazi yoyote, ili nao wapate mafanikio mengi. Ndiyo maana watu hao huwaambia wenzao hivi, ‘tule haijulikani.’

Msemo huo hufundisha watu kufanya maandalizi mazuri, watakapo kufanza kazi fulani, kabla hawajaifanya kazi hiyo. Matayarisho hayo, yatawaletea mafanikio mengi maishani mwao.

(1Wafalme 19:7-8).

older one

ENGLISH: LET US EAT, WE NEVER KNOW.

The origin of this saying is people getting ready to embark on a journey, by eating food first. They eat enough to get energy to travel safely.

The food helps them live longer and be stronger, even if they do not have enough food where they go. That is why they encourage one another to eat before they begin their journey, saying, ‘Let us eat, we never know.’

The saying is comparatively used to encourage people to be well prepared beforeand when they intend to do a certain task. They realize that every job needs well-preparedness for it to be successful. So, the work done with good preparation brings great success to its executors.

In that sense, those people get a lot of success in their work because of the good preparation they have to do before doing the tasks at hand. In addition, they also teach their peers how to prepare themselves well before doing any piece of work so that they too can be successful. That is why such people tell their companions, ‘Let us eat, we never know.’

The saying teaches people to make good preparations, when they have to do a certain task, before doing the taskk. Such preparation is bound to bring many benefits to them.

(1Kings 19: 7-8)

281. DUGULYA IJATUNGWA NGUKU.

Imbuki ya lusumo lunulo ilolile kikalile ka nguku. Inguku ili ndimu ya ng’wipolu iyo idalimaga, aliyo igalyaga jiliwa bho nduhu nulu gugayiwa. Igikalaga bho gwicholela umuwikaji bhoyo, aliyo kihamo ni yiniyo, igab’izaga ilihoyi.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhali na nzala ya gwikala bhagwibhegejaga ijinaaguchola ijagulya. Abhanhu bhenabho bhagicholelaga ijiliwa, gitumo jigicholelaga nguku, mpaga bhajipandika. Bhagayombaga giki, ‘dugulya ijatungwa nguku.’

Ulusumo lunulo lolanga bhanhu gwicholela jiliwa ahikanza lya makoye, guti ga nzala. Uwikaji bhunubho bhugub’inha nguzu ja gudula gugamala amakoye gabho genayo chiza.

(Luka 12:22).

KISWAHILI: TUTAKULA KILE KINACHOMNUSURU NYANI.

Chanzo cha methali hii chaangalia namna maisha ya nyani yalivyo. Nyani ni mnyamapori asiyelima mazao, lakini hula chakula bila kukosa. Yeye huishi katika mazingira ya kujitafutia chakula kila wakati.

Methali hiyo hulinganishwa kwa watu wenye njaa ya kujitafutia chakula kila wakati. Watu hao hujitafutia chakula kama ajitafutiavyo nyani katika maisha yake. Ndiyo maana watu husema kwamba, ‘tutakula kile kilichofungwa nyani.’

Methali hiyo hufundisha watu kujitafutia chakula wakati wa matatizo kama yale ya njaa. Maisha hayo huwapa nguvu za kuweza kumaliza matatizo yao vizuri.

(Luka 12:22).

monkey

ENGLISH: WE SHALL EAT WHAT MAKES BABOONS SURVIVE.

The origin of the proverb is the life of a baboon. Baboons are wild animals that do not grow crops, but they eat food without lacking. They live on constant search for food.

This proverb is often used comparatively by hungry people who constantly search for food. These people look for food just as baboons do in their lives. That is why these people say, ‘We will eat what makes baboons survive.’

The proverb teaches people to look for food in times of famine. This life gives them the strength to deal with their problems well.

(Luke 12:22)

280. SHIMBA IGALYAGA MAGUZU GAYO.

Imbuki ya lusumo lunulo ilolile kalile ka shimba. Ishimba ilindimu iyo idalyaga ndimu iyo ichile. Iyoyi igalyaga indimu iyo yib’ulagaga yoyi njinikili. Kuyiniyo lulu, ishimba igatumilaga nguzu ningi ijaguipeja indimu yiniyo mpaga yib’ulage kugiki ipandike jiliwa. Hunagwene abhanhu bhagayombaga giki, ‘shimba igalyaga maguzu gayo.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagalyaga jiliwa ijo bhajipandika bho gutumila nguzu jabho. Abhanhu bhenabho bhagatumama milimo yabho, bho bhukamu bhutale mpaga bhajipandika isabho ijobhagajilyaga umuwikaji bhobho. Abhanhu bhenabho bhagabhakomelejaga abhichabho gwikomeja gutumama milimo bho guyomba giki, ‘shimba igalyaga maguzu gayo.’

Ulusumo lunulo lolanga bhanhu gwikomeja gutumama milimo, kugiki bhadule gujipandika isabho ijaguyulya jiliwa ja maguzu gabho.

(1 Wathesalonike 4:11 – 12)

KISWAHILI: SIMBA HULA NGUVUZE.

Chanzo cha methali hiyo chaangalia ulaji wa simba. Simba ni myamapori ambaye hali mzoga. Yeye hula mnyama ambaye amemuua yeye mwenyewe kwa nguvu zake. Kwa hiyo, mnyama huyo hutumia nguvu nyingi katika kumfukuza mnyama yule aliyemlenga, mpaka ampate na kumuua, ili apate chakula chake. Ndiyo maana watu husema, ‘Simba hula nguvuze.’

Methali hiyo hulinganishwa kwa watu wale ambao hula chakula walichokipata wao kwa kutumia nguvu zao wenyewe. Watu hao hufanya kazi zao kwa bidii kubwa, mpaka kufikia hatua ya kupata mali wailayo maishani mwao. Watu hao huwahimiza pia wenzao kuongeza bidii ya kufanya kazi zao, kwa kusema kwamba, ‘Simba hula nguzuze.’

Methali hiyo hufundisha watu kuongeza bidii katika kufanya kazi ili waweze kupata mali ya kula chakula kitokanacho na jasho lao. Bidii hiyo itawaletea maendeleo katika familia zao.

(1 Wathesalonike 4:11 – 12).

lion

ENGLISH: THE LION EATS ITS STRENGTHS.

The origin of this proverb looks at the lions’ eating habits. A lion is a wild animal that does not eat a corpse. It eats an animal that it has killed with its own efforts and strenghts. Thus, the animal spends most of its energy on chasing the targeted prey, until it finds and kills it, in order to get its well deserved food. That is why people say, ‘A lion eats its strengths’.

The proverb is used comparatively to refer to those people who eat food from their own sweat as a result of using their own strengths. These people work very hard, to the point where they get the wealth they need in their lives. The same people also encourage their peers to work hard, saying, ‘The lion eats its strengths.’

The proverb teaches people to increase their effort in working hard so that they can earn a living from their sweat. The effort will bring prosperity to their families.

(1 Thessalonians 4:11 – 12)