Author: Sukuma legacy

210. ITONGO LIDAKUMAGA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya kahayile kenako ilolile si na bhanhu abho bhazengile hoi. Isi yiniyo idalemaga uguzengelwa na munhu oseose kunguno iyoyi, igabhabokelaga pye, abhize munhu omito gabhub’i, nulu gawiza, aguzenga duhu. Aliyo abhanhu abho bhazengile hoyi ahasi yiniyo, habhene abho bhagalemaga. Hunagwene abhanhu bhagayombaga giki, ‘itongo lidakumaga.’

Akahayile kenako kalolile bhanhu abho bhalihaya kumbokela munhu ngeni umuchalo jabho, abho bhagagisilijaga tamu kugiki bhajimane inhungwa ja ng’wa munhu ng’wunuyo, uyo alihaya gusamila umuchalo jabho jinijo. Ulu bhugisilija na kumana giki akajile kakwe kadikawiza, bhagwiyangula gung’wila bho masala, igiki olemejiyagwa uguzenga moyi.

Abhanhu bhenabho, bhagung’wila umunhu ng’wunuyo giki, isi idalemile uweyi uguzenga moyi, aliyo abhoyi, bhalemile, kunguno umunhu ng’wunuyo adamanile ugwikala chiza na bhanhu. Inhungwa jakwe jigakenagulaga kaya ja bhanhu. Kuyiniyo lulu, bhagung’wila giki, ‘itongo lidakumaga,’ aliyo abhoyi bhalemaga uweyi uguzenga umusi yiniyo. Igelelilwe umunhu ung’wunuyo agachole kungi, nulu agaluche, akajile kakwe, kab’ize kawiza, hunabhagunzunilija uguzenga umuchalo jabho.

Akahayile kenako kalanga bhanhu higulya ya gub’iza na kajile kawiza ako kadulile gub’ambilija ugwikala na bhichabho bho mholele. Akikalile kenako kagabhambilijaga abhanhu bhenabho ujibheja chiza ikaya jabho. Hangi abhanhu bhenabho b’agubokelwa na bhananzengo bha chalo ijo bhalahaye gusamila. Kuyiniyo lulu, yigelelilwe abhanhu abhize na nhungwa ja wiza, kunguno, isi idalemaga uguzengelwa, abhab’agalemaga bhanhu.

Matendo 10:34-35.

Kumbukumbu 10:7.

1 Samweli 16:7.

Warumi 2:11.

KISWAHILI: ARDHI HAIKATAI

Chanzo cha msemo huo chaangalia ardhi na watu waishio pale. Ardhi haikatai mtu yeyote kuishi, kwa sababu yenyewe huwapokea wote, wawe wenye matendo maovu, au mema, wataishi tu. Lakini watu wale waishio kwenye ardhi hiyo, ndio wale wakataao. Ndiyo maana watu husema hivi, ‘ardhi haikatai.’

Msemo huo hulinganishwa kwa watu watakao kumpokea mtu kwenye kijiji chao, ambao huchunguza kwanza, ili waweze kufahamu tabia ya mtu huyo atakaye kuhamia kwenye kijiji chao hicho. Wakipeleleza na kuelewa kwamba tabia ya mtu huyo siyo nzuri, hutumia akili kumwambia mtu huyo kwamba amekataliwa kuishi humo.

Watu hao, humwambia mtu huyo kwamba, ardhi haikatai yeye kuishi humo, lakini wao, wakataa, kwa sababu mtu huyo haelewi kuishi vizuri na watu. Tabia yake huharibu familia za watu. Kwa hiyo basi, wao humwambia kwamba, ‘ardhi haikatai’ lakini wao wamekataa yeye kuishi kwenye kijiji chao. Yafaa mtu huyo atafute kwingine, au abadili tabia yake iwe njema, ndipo wamkubalie kuishi kwenye kijiji chao hicho.

Msemo huo hufundisha watu juu ya kuwa na tabia njema iwezayo kuwasaidia katika kuishi kwa amani na wenzao. Tabia hiyo huwasaidia watu hao katika kuzijenga vizuri familia zao. Tena watu hao watapokelewa na wenyeji wa kijiji kile watakachotaka kuhamia. Kwa hiyo, yafaa watu wajijengee tabia hiyo njema, kwa sababu ardhi haikatai, watu hukataa.

Matendo 10:34-35.

Kumbukumbu 10:7.

1 Samweli 16:7.

Warumi 2:11.

african-3

 

ENGLISH: THE LAND DOES NOT REFUSE INHABITANTS

The above saying looks at the land and people who live on it. The land does not refuse anyone to live on it. It receives all people, evil doers, or good ones. They will all be accommodated. But it is the people who live on that land who refuse someone to live on that land. That is why people say that, the land does not refuse inhabitants.

The saying is used refer to people who will receive a stranger in their village. They will first investigate so that they can understand the character of that person who will be coming to their village. If they discover that the conduct of such person is not good, they this saying to tell him that they are the ones who denied him to live there because the land does not refuse inhabitants.

They tell such a person that the land does not forbid him/her to live in it, but they, themselves  have refused, because that person does not have sound moral life for living well with them.. It is necessary for such a person to look for another village or to change his/her behaviour by behaving, and then they will be to allow him/her to live in their own village.

Such saying teaches people about having good behaviour that will help them to live in peace with others. This practice helps people to behave well. When they behave, they will be received by the villagers of wherever they want to stay. Therefore, it is important for people to behave.

Acts 10: 34-35.

Deuteronomy 10: 7.

1 Samuel 16: 7.

Romans 2:11.

209. JA NG’HAB’I JIDAKWILAGA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile sab’o ja ng’wa munhu uyo aling’hab’i. Isab’o ja ng’wa munhu ng’wunuyo jigab’izagutwalwa gujugulila jiliwa. Kuyiniyo lulu, isab’o jinijo jidakwilaga, kunguno ulu jigela nulu ngehu, jatwalwa kujusumila nulu gujupilila nzala, nonze jushila.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadamanile ugujilanghana chiza ijikolo jabho. Abhanhu bhenabho bhagamanaga bhujikenagula sagara ijikolo jinijo ulubhajipandika. Kuyiniyo lulu, ijikolo jabho jidakwilaga, kunguno bhagamanaga bhujikenagula duhu, ulubhajikwabha. Jili sawa naja ng’wa munhu ung’hab’i, kunguno nanghwe agamanaga ujikalila gujujigulila jiliwa uluojipandika.

Ulusumo lunulo lolanga bhanhu higulya ya gumana ugujilanghana chiza ijikolo jabho ijo bhalijipandika. Ubhulanghani bhunubho bhugudula ugubhambilija abhanhu bhenabho, ugugaleka matumiji agasagara na gugadilila ayo galina solobho. Kuyiniyo lulu, isabho jinijo jigukwila na gudula gubhambilija abhanhu bhenabho  ijinagubhingija amakoye umubhulamu bhobho.

2Samweli 12:4.

Mathayo 25:28-29.

Marko 4:25.

KISWAHILI: ZA MASKINI HAZIWI NYINGI

Chanzo cha methali hiyo chaangalia mali za mtu ambaye ni maskini. Mali za mtu huyo zikipatikana huwa nizinatumika kununulia chakula. Kwa hiyo basi, mali hizo huwa haziongezeki kwa sababu kila zinapopatikana hupelekwa kwenda kununulia chakula, mwishowe zinaisha.

Methali hiyo hulinganishwa kwa watu ambao hawafahamu kuzilinda mali zao. Kwa hiyo basi, mali zao haziwi nyingi kwa sababu huwa wanazichezea hovyo. Ziko sawa na zile za maskini kwa sababu naye huwa anazipeleka kwenda kununulia chakula kila anapozipata.

Methali hiyo hufundisha watu juu ya kuelewa vizuri namna ya kuzilinda mali zao. Mafundisho hayo huweza kuwasadia watu katika kuyaacha matumizi yaliyo ya hovyo na badala yake wayafuatilie yale yaliyo ya maana. Kwa hiyo, mali hizo zitakuwa nyingi na zitaweza kuwasaidia watu hao katika kuwaondolea matatizo mbalimbali waliyonayo maishani mwao.

2Samweli 12:4.

Mathayo 25:28-29.

Marko 4:25.

man arm

 

ENGLISH: WEALTH OF THE POOR DOES NOT BECOME ABUNDANT

The above proverb looks at the wealth of a poor person. Whenever the wealth of such a person becomes available, it will be used for buying food. Therefore the poor will have no surplus because each time he gets wealth, it will be used to buy food. It eventually comes and goes.

This proverb is used to refer to people who do not know how to protect their property. So, their wealth never becomes abundant because they it is used to buy means of survival like food. That is the life of the poor because the  poor are always struggle with basic means of survival like food whenever they find wealth.

This proverb teaches people how to use their wealth beyond buying food. Such teaching can help them to abandon misuse of property. These people should remember there is always tomorrow. Therefore, they should learn to invest if they are to be properous.

2 Samuel 12: 4.

Matthew 25: 28-29.

Mark 4:25.

208. NGOKO YALEKWA IHILILE IGUHIMBULAGA MILO MULUZUMBA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile namgi uyo alihakaya yakwe. Ulu ucha unamgi ng’wunuyo uneka ng’witunja ntale alihoi ahakaya yiniyo, huyo aguilang’hana yose iyahakaya, kunguno olekwagwa amanile uguitumama imilimo ya hakaya yiniyo.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo olangwa chiza na bhabhyaji bhakwe uguitumama imilimo. Umunhu ng’wunuyo adebhile ugubhalanja abhiye uguitumama imilimo iyo idulile gubhingija makoye abhanhu. Hangi amanille nugubhalanghana chiza abhanhu bhakwe. Kuyiniyo lulu, umunhu ng’wunuyo alenganilile ni ngoko iyo yalekwa ihilile.

Ulusumo lunulo lolanga bhanhu higulya ya gubhalanga chiza abhanhu bhabho ugujilanghana ikaya nu guitumama imilimo yabho,  haho bhadininga ukuwelelo. Ubhulangwa bhunubho bhugubhambilija abhanhu bhenabho ugujilabhila chiza ikaya jabho, na guitumama chiza imilimo iyo idulile gujib’eja chiza ikaya jinijo. Hangi bhugubhambilija uguikala chiza na bhichabho umuwikaji bhobho.

2Timotheo 1:6-7.

Yohane 21:17-19.

KISWAHILI: KUKU ALIYEACHWA AKIWA ANAFAHAMU KUWIKA ATOAYE SAUTI KUBWA KWENYE KIJUMBA

Chanzo cha methali hiyo chaangalia mzee aliyeko kwenye familia yake. Mzee huyo akifa na kuacha kijana mkubwa yupo pale nyumbani, huyo ndiye atakayelinda yote yaliyopo pale nyumbani, kwa sababu aliachwa akiwa anazifahamu kazi zilizopo kwenye familia hiyo.

Methali hiyo hulinganishwa kwa mtu aliyefundishwa vizuri na wazazi wake namna ya kuzifanya vizuri kazi za pale nyumbani. Mtu huyo afahamu kuwafundisha watu namna ya kuzitekeleza vizuri kazi hizo ziwezazo kuwasaidia watu hao katika kuondoka kwenye matatizo. Zaidi ya hayo, mtu huyo afahamu kuwatunza vizuri watu wake. Kwa hiyo basi, mtu huyo afanana na kuku aliyeachwa akiwa anafahamu kuwika.

Methali hiyo hufundisha watu juu ya kuwafundisha vizuri watu wao namna ya kuzijali vizuri familia zao, kabla hawajaaga dunia. Mafundisho hayo yatawasaidia watu hao katika kuzilea vizuri familia zao, na kuwalinda itakiwavyo wale waishio nao katika maisha yao.

2Timotheo 1:6-7.

Yohane 21:17-19.

cock

 

ENGLISH: THE COCK LEFT BEHIND WHILE KNOWING TO CROW GIVES A STRONG BASE IN THE HUT

This proverb talks about the old man in his family. When the old man dies and leaves the old son in the house, the one left behind will protect the home because he know how to work in the family.

This proverb is used to refer to a man who has been taught well by his parents how to lead a home well. That person knows how to teach other members of the family how to do the best they can in solving problems. In addition, the person should know how to take good care of his people. So, that person is like a cock that was left after already knowing how to crow.

This proverb teaches people about how to properly teach their children how to take care of their families, before they die. This teaching will help these people better care for their families, and protect them after the parents die.

2 Timothy 1: 6-7.

John 21: 17-19.

207. GULALA NA IBHUDU

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya kahayile kenako ilolile bhanhu ab’ob’atogilwe gukeleja ugumisha. Abhanhu bhenabho b’agalalaga imo mpaga bhab’ilitija ilikanza ilya gumisha. Ubhukeleja bho gumisha bhunubho, hubho bhugitanagwa bho ‘gulala na ibudu.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agakelejaga ugushiga ukumilimo yakwe bhuli makanza. Umunhu ng’wunuyo adadimilaga chiza iratibha yakwe iyoidulile gung’wambilija ugupandika solobho bhuli lushigu umuwikaji bhokwe. Ubhukeleja bhunubho bhugenhaga makoye ukuli munhu ng’wunuyo gagugaiwa imilimo na gub’iza na nzala ahakaya yakwe.

Akahayile kenako kalanga bhanhu higulya ya gwanguha uguja ukumilimo yabho. Uwanguhi bhunubho ubhogushika ukimilimo yabho, bhugub’enhela solobho na wasa bho gujib’eja chiza ikaya jabho. Yigelelilwe abhanhu bhenabho bhikomeje uguitumama chiza imilimo yabho yiniyo kugiki bhadule gupandika matwajo mingi ayo gadulile gujikaja chiza ikaya jabho.

Ijinagongeja, akahayile kenako, kalanga bhanhu higulya ya gujileka inhungwa ija bhukeleja ubhoguja ukumilimo yabho, kunguno ubhukeleja bhunubho bhudulile gub’enheleja gupandika makoye gagupejiwa umumilimo yabho.

Mathayo 24:42.

Mathayo 25:11-13.

KISWAHILI: KULALA KWA KUCHELEWA KUAMUKA

Chanzo cha msemo huo chaangalia watu wale wapendao kuchelewa kuamuka. Watu hao hulala kimoja mpaka kupitiliza muda wa kuamuka. Uchelewaji huo wa kuamuka, ndio huo uitwao ‘kulala kwa kuchelewa kuamuka.’

Msemo huo hulinganishwa kwa mtu ambaye huchelewa kufika kwenye kazi zake kila wakati. Mtu huyo huwa hatunzi ratiba yake ile iwezayo kumsaidia katika kupata mafanikio yatakiwayo kila siku katika maisha yake. Uchelewaji huo huleta matatizo kwa mtu huyo, yakiwemo yale ya kukosa chakula katika familia yake na hata kupelekea hatari ya kufukuzwa kazi na waajiri wake.

Msemo huo hufundisha watu juu ya kuwahi kufika kwenye kazi zao. Kuwahi kwenda kazini huwaletea watu faida za kuzijenga vizuri familia zao. Yafaa watu waendeleze uwajibikaji mzuri wa kuyatekeleza majukumu yao ya kila siku.

Zaidi ya hayo, msemo huo huwafundisha watu juu ya huziacha tabia za kuchelewa kwenda kazini, kwa sababu uchelewaji huo huwarudisha watu nyuma kimaendeleo kutokana na kupelekea kwao kushinda kutimiza malengo yao, na hata kupoteza kazi maishani mwao.

Mathayo 24:42.

Mathayo 25:11-13.

black-man

ENGLISH: OVERSLEEPING LEADS TO BEING LATE

The above saying looks at those people who oversleep and delay to wake up as a result. These people sleep until late in the morning. As a result, they get late to wherever they are going. Such a saying is used to refer to a person who goes to work late. Such a person does not manage his/her schedules well, which could help him achieve success in his every day life. Lack of punctuality causes problems to the person including lack of food in one’s family and even the risk of being fired by one’s employers.

The saying teaches people about being punctual to their work. Punctuality gives people the benefit of building their families well. It is important for people in carrying out their daily responsibilities.

Additionally, the saying teaches people about abandoning the tendency of delaying to the workplace because such delays delay progress. Matthew 24:42.

Matthew 25: 11-13.

206. ULU MUNHU ALIHISUMBI LAMALAMA, LELO NZU INGEHOI WASUKAGA

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile ntongeji obhanhu na abho alib’atongela. Abhanhu bhenabho abho alib’atongela untongeji ng’wunuyo, b’agikalaga bhung’wikumbilija iki bhali hasilili yakwe. Aliyo lulu, ulu winga ahisumbi lya bhutale untongeji ng’wunuyo, agasukaga, kunguno abhanhu bhenabho b’agandyaga guyuyizuka imib’i iyo obhitilaga aho olihisumbi lya b’utale. Gashinaga guligonhana igiki, ‘ulu munhu alihisumbi lamalama,  lelo nzu ingehoi wasukaga.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agab’itiliaga ya bhubhi abhanhu abho bhalihasilili yakwe umuwikaji bhokwe. Umunhu ng’wunuyo adab’adililaga chiza abhanhu bhakwe. Abhanhu bhenabho bhagang’wikumbilijaga untale obho ng’wunuyo, kunguno bhali hasilili yakwe duhu, ulu winga ahisumbi ilya bhutale bhokwe agusuka. Hunagwene abhanhu bhagayombaga giki, ‘ulu munhu alihisumbi lama lama, lelo nzu inge hoyi osukaga.’

Ulusumo lunulo lolanga bhanhu higulya ya gub’itila yawiza abhanhu abho bhali hasilili yabho, kunguno nabho bhali bhanhu abho bhalisawa na bhoi. Gashinaga lulu, yigelelilwe abhanhu bhilange chiza ugwikala bho mholele na abhanhu bhabho bhenabho abho bhali hasilili yabho, kugiki, bhadule uguyega nabho shigu jose.

Kutoka 13:9.

Mathayo 6:1-6.

Luka 14:7-9.

KISWAHILI: MTU AKIWA KWENYE CHEO NDIYO NDIYO, AKIONDOKA PALE HUONEKANA HANA FAIDA

Chanzo cha methali hiyo chaangalia kiongozi wa watu na wale awaongozao. Watu hao awaongozao kiongozi huyo, huwa wanambembeleza kwa vile wako chini yake. Lakini basi, akiondoka kwenye kiti chake cha ukubwa kiongozi huyo, huonekana kama hana faida kwao, kwa sababu watu hao huanza kuyakumbuka maovu yale aliyowatendea wakati akiwa kwenye cheo hicho. Kumbe, ni kweli kwamba, ‘mtu akiwa kwenye cheo ndiyo ndiyo, akiondoka huonekana hana faida.’

Methali hiyo hulinganishwa kwa mtu ambaye huwafanyia maovu watu ambao wako chini yake katika maisha yake. Mtu huyo huwa hawajali vizuri watu wake. Watu hao humbembeleza mkubwa wao huyo kwa sababu tu watu chini yake, akiondoka kwenye cheo cha ukubwa wake hatakuwa na maana au faida kwao. Ndiyo maana watu husema kwamba, ‘mtu akiwa kwenye cheo ndiyo ndiyo, akiondoka huonekana hana faida.’

Methali hiyo hufundisha watu juu ya kuwatendea mema watu walioko chini yao, kwa sababu hao nao ni watu waliosawa nao. Kumbe basi, yafaa watu wajifunze kuishi kwa amani vizuri na watu hao, ili waweze kufurahi pamoja nao hata wakati ule watapoacha vyeo vyao.

Kutoka 13:9.

Mathayo 6:1-6.

Luka 14:7-9.

king-

ENGLISH: WHILE A PERSON IN POWER, PEOPLE SAY YES YES, WHEN OUT OF POWER, HE SEEMS TO BE USELESS

This proverb looks at the relation between the leader and those he leads. The people normally say yes, yes to their leader when they are asking him for something because they are under him. But then, upon leaving the throne, he/she seems to be useless and unimportant to them because these people begin to remember the evils that he/she did when he/she was in that position. When a person is in power, people will always say yes to everything that the leader says but when he/she is out, he/she becomes useless.

This proverb is used to talk about a person who does evil to people who are under him/her in life. Such a person should remember that there will come a time when he/she will be out of power. That is why people say that, ‘If a man is in power, people will say yes, yes but when he is out he will be useless.

This proverb teaches people to do good to the people who are under them because they too are a people who are human beings. This will make those in leadership rejoice with them even when they leave their positions.

Exodus 13: 9.

Matthew 6: 1-6.

Luke 14: 7-9.