Author: Sukuma legacy

993. AHA WELELO WASA B’O GWIGUGANIJA.

Ulusumo lunulo, luhoyelile higulya ya wasa bho gutumama milimo bho guyigunija. Uwiguganija bhunubho bhuli bhutumami bho gwiyambilija kugiki gushile wangtu unimo gunuyo.

Yalihoyi kaya iyo ikalaga na bhatumami bha mbika ningi. Abhatumami bhenabho bhatumamaga milimo yabho bho gwiyambilija chiza na bho nduhu ugulijimija sagala ilikanza lyabho. Hunagwene bhiwilaga giki, “aha welelo wasa b’o gwiguganija.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagajitumilaga chiza ijinhilwa jabho, umuwikaji bhobho. Abhanhu bhenabho, bhajidebhile ijinhilwa jabho ijo bhagajitumilaga bho gutumama milimo mingi iyo bhayidebhile, kunguno bhahayile gubhutumila chiza uwasa bhobho umo gwiza kuwelelo. Abhoyi bhagapandikaga sabho ningi umubhutumami bhobho, kunguno ya bhukamu bhobho ubho gujitumila chiza ijinhilwa jabho jinijo, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga na bhanhu bhaha kaya iyo bhatumamaga milimo yabho bho gwiyambilia chiza, kunguno nabhoyi bhagajitumilaga chiza ijinhilwa jabho umubhutumami bho milimo yabho yiniyo, umuwikaji bhobho. Hunagwene bhagabhawilaga abhanhu bhabho giki, “aha welelo wasa b’o gwiguganija.”

Ulusumo lunulo, lolanga bhanhu higulya ya gujitumila chiza ijinhilwa ja kufuma kuli Wangaluke, bho gwigulambija kutumama milimo yabho chiza, kugiki bhadule kupandika sabho ningi, umuwikaji bhobho.

Yeremia 1:4-10.

Mathayo 20:1-16.

KISWAHILI: DUNIANI NAFASI YA KUPOKONYANA.

Methali hiyo, huongelea juu ya nafasi ya kufanya kazi hapa duniani kwa kupokonyana. Kupokonyana kazi ni kufanya kazi kwa ushirikiano ili kuweza kuimaliza mapema kazi hiyo.

Yilikuwepo familia ya watu waliofanya kazi za aina nyingi. Wafanya kazi hao, waliyatekeleza majukumu yao kwa kusaidiana vizuri bila kuupoteza hovyo muda wao. Ndiyo maana waliambiana kwamba, “duniani nafasi ya kupokonyana.”

Methali hiyo, hulinganishwa kwa watu wale ambao huvitumia vizuri vipaji vyao, maishani mwao. Watu hao, hujitahidi kuvifahamu vipaji vyao hivyo ambavyo huvitumia kwa kujibidisha kuyatekeleza majukumu yao, kwa sababu ya kupenda kuitumia vizuri nafasi yao ya kuja hapa duniani. Wao hufanikiwa kupata mali nyingi katika utekelezaji wa majukumu yao, kwa sababu ya bidii yao hiyo ya kuvitumia vizuri vipaji vyao, maishani mwao.

Watu hao, hufanana na wale wanafamilia walioyatekeleza majukumu yao kwa kusaidiana vizuri, kwa sababu nao huvitumia vizuri vipaji vyao katika kuyatekeleza majukumu yao vyema, maishani mwao. Ndiyo maana huwaambia watu kwamba, “duniani nafasi ya kupokonyana.”

Methali hiyo, hufundisha watu juu ya kuvitumia vizuri vipaji walivyopewa na Mwenyezi Mungu, kwa kujibidisha kufanya kazi zao vizuri, ili waweze kupata mali nyingi za kuziendelezea familia zao, maishani mwao.

Yeremia 1:4-10.

Mathayo 20:1-16.

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ENGLISH: THE EARTH IS A PLACE TO STRUGGLE AGAINST EACH OTHER.

This proverb speaks of the opportunity to work here on earth for a living. The task at hand is to work together in order to complete the task early.

There was a family of people who did many kinds of works. The staff members carried out their duties by helping each other well without wasting their time. That is why they said to one another that, “the earth is a place to struggle against each other.”

This proverb is related to people who make good use of their talents in their lives. These people, in turn, strive to appreciate their talents which they use in an effort to fulfill their responsibilities in their daily lives. They do so out of an aim of making the most usage of their opportunity of coming on this earth. They succeed in acquiring more wealth in the performance of their duties because of their diligence of making the best use of their talents in their lives.

These people are like family members who fulfilled well their responsibilities by nicely helping each other, because they also make good use of their talents in fulfilling their responsibilities well in their lives. That is why they tell people that “the earth is a place to struggle against each other.”

This proverb teaches people on how to make good use of their God-given talents, by striving to do their work well, so that they may have more wealth for supporting their families in their lives.

Jeremiah 1: 4-10.

Matthew 20: 1-16.

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992. IJANE JING’WE LELO IJAKO JAKO.

Akahayile kenako, kandija kuli nanhala umo uyo ulina bhana bhakwe. Unamhala ng’wunuyo oli nsabhi o mitugo kunguno ya bhukamu bhokwe ubho gulima migunda mitale. Aliyo lulu, ng’wana okwe umo olemaga ugutumama imilimo kunguno ya gujisanya isabho jinijo ija ng’wa sabho. Hunagwene unamhala ng’wunuyo agabhawilaga giki, “ijane jing’we lelo ijako jako.”

Akahayile kenako, kagalenganijiyagwa kuli namhala uyo agabhalangaga abhana bhakwe abho bhisanije sabho jakwe gwigulambija gutumama milimo yabho chiza.

Unamhala ng’wunuyo, agabhamishaga diyu abhana bhakwe bhenabho bhaja gujutumama milimo yabho, kunguno adahayile igiki bhikale bho gwisanya jabho ja gugabhana, ijakwe jinijo. Uweyi agabhakomelejaga pye abhose gwicholela sabho jabho bho gutumama milimo yabho chiza, kunguno ijinijo hijabho ijo adadulie munhu gubhataja, umuwikaji bhobho.

Unamhala ng’wunuyo agikolaga nuyo obhakomelejaga bhanhu bhakwe gwigulambija gutumama milimo yabho chiza, kunguno nuwei agabhalangaga abhanhu bhakwe gutumama milimo yabho chiza, umuwikaji bhokwe. Hunagwene agabhawilaga giki, “ijane jing’we lelo ijako jako.”

Akahayile kenako, kalanga bhanhu higulya ya guleka gwisanya sabho ja gugabhilwa na bhabyaji bhabho bho gwigulambija gutumama milimo yabho chiza, kugiki bhadule gupandika sabho jabho bhinikili, umuwikaji bhobho.

Luka 15:11-32.

KISWAHLI: CHANGU CHENU LEO CHAKO CHAKO.

Msemo huo, ulianzia kwa mzee mmoja aliyekuwa na watoto wake. Mzee huyo, alikuwa tajiri sana kwa sababu ya bidii yake ya kufanya kazi kwa kulima mashamba makubwa.

Lakini basi, mtoto moja alikuwa akikataa kufanya kazi kwa sababu ya kutegemea urithi kutoka kwa baba yake huyo. Ndiyo maana baba huyo, aliwaambia watoto wake kwamba, “changu chenu leo chako chako.”

Msemo huo, hulinganishwa kwa mzee yule ambaye huwafundisha watu wake wanaotegemea urithi wa mali zake, kujibidisha kufanya kazi zao, maishani mwao. Mzee huyo, huwaamusha watoto wake hao, asubuhi na mapema kwenda kufanya kazi zao, kwa sababu hapendi waishi kwa kutegemea mali za kugawana urithi. Yeye huwahimiza kujitafutia mali zao wenyewe ambazo hayupo mtu wa kuwanyang’anya, kwa kuyatekeleza majukumu yao vizuri, maishani mwao.

Mzee huyo, hufanana na yule aliyewahimiza watoto wake kujibibisha kufanya kazi zao vizuri, kwa sababu naye pia huwahimiza watoto wake kujitegemea kwa kuyatekeleza vizuri majukumu yao, maishani mwao. Ndiyo maana yeye huwaambia kwamba, “changu chenu leo chako chako.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kutegemea kupata mali za urithi wa kugawana, kwa kuyakeleza vizuri majukumu yao, ili waweze kupata mafanikio ya kuwa na mali zao, maishani mwao.

Luka 15:11-32.

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ENGLISH: MY PROPERTY IS YOURS BUT YOUR PROPERTY IS YOURS ALONE.

This saying originated from an old man who had children.  He was very rich because of his hard working life in cultivating large fields.

Nevertheless, one child was refusing to work because of depending on his father’s properties. That is why the father told his children that, “my property is yours but your property is yours alone.”

This saying is compared to the old man who teaches his people who depend on the inheritance of his possessions to strive to do their work in their lives. This old man wakes up his children early in the morning enough to go to work, because he does not want them to live on the inheritance. He encourages them to seek out their own possessions that no one else can rob them of, by fulfilling their responsibilities well, in their lives.

This elder is like the one who encouraged his children to do their best in their works, because he also encourages his children to be self-reliant by fulfilling their responsibilities in life. That is why he tells them that, “my property is yours but your property is yours alone.”

This saying teaches people on giving up the habit of relying on the acquisition of shared property, by carefully defining their responsibilities, so that they can be successfully in getting their own properties in their lives.

Luke 15: 11-32.

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991. HAMBO HAMBO GWIGUMHA GUGULU GUKILA GWIGUMHA KULULIMI.

Olihoyi munhu uyo agigumha gugulu ulab’uka. Umunhu ng’wunuyo, agagulagula ugugulu gokwe gunuyo bho gugukandila minzi maseb’u mpaga gupila kunguno ya bhudiliji bho mmili gokwe bhunubho. Uweyi agapandika bhageni bhingi abhagungisha aho wigunha henaho. Hunagwene agabhawila giki, “hambo hambo gwigumha gugulu gukila gwigumha kululimi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agayombaga mihayo yakwe bho witegeleja bhutale, umukikalile kakwe. Umunhu ng’wunuyo, agamanile amakoye ayo gagenhelejiyagwa na lulimu ulu munhu uyomba mihayo mibhi ukubhiye, kunguno imihayo yiniyo yigabhaminyaga bhanhu bhingi. Abhangi bhagashidakagwa kunguno ya kuyomba mihayo yagubhaminya bhichabho yiniyo, iyo bhagayiyomba bho gugayitegeleja. Uweyi agikalaga na bhanhu chiza kunguno ya witegeleja bhokwe bhunubho, umukayombele kakwe.

Umunhu ng’unuyo, agikolaga nuyo agigumha gugulu ugulagula bho witegeleja bhutale mpaga gupila, kunguno nuweyi agayombaga mihayo yakwe bho witegeleja bhutale, umumahoya gakwe genayo. Hunagwene agabhawilaga abhanhu bhakwe giki, “hambo hambo gwigumha gugulu gukila gwigumha kululimi.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuyomba mihayo yabho bho witegeleja bhutale, kugiki bhadule gujilang’hana chiza ikaya jabho, umuwikaji bhobho.

Yakobo 3:5-6.

Waefeso 4:29.

1Petro 3:10-11.

Zaburi 50:14-20.

KISWAHILI: NI AFADHALI KUJIKWAA MGUU KULIKO KUJIKWAA ULIMI.

Alikuwepo mtu aliyejikwaa mguu wake mpaka ukaumia. Mtu huyo, aliuuguza mguu wake huo kwa kutumia maji ya moto mpaka ukapona, kwa sababu ya umakini wake mkubwa wa kuujali mwili wake huo. Yeye alipata wageni wengi wa kumsalimu na kumpa pole kwa kuumia mguu wake huo. Ndiyo maana aliwaambia kwamba, “ni afadhali kujikwaa mguu kuliko kujikwaa ulimi.”

Methali hiyo, hulinganishwa kwa mtu yule anayeongea maneno yake kwa umakini mkubwa, katika maisha yake. Mtu huyo, anazifahamu hasara za kuutumia ulimi kwa kusema maneno mabaya kwa wengine, kwa sababu maneno hayo huwaumiza watu wengi. Wengine hushitakiwa kwa sababu ya kuongea maneno yaliyowaumiza wengine katika maisha yao. Yeye huishi na watu vizuri kwa sababu ya umakini wake huo katika kuongea maneno yake, maishani mwake.

Mtu huyo, hufanana na yule aliyejikwaa mguu wake akauuguza kwa umakini mkubwa mpaga ukapona, kwa sababu naye huongea maneno yake kwa umakini mkubwa ili asije akawaumiza wenzake, katika maongezi yake. Ndiyo maana huwaambia watu wake kwamba, “ni afadhali kujikwaa mguu kuliko kujikwaa ulimi.”

Methali hiyo, hufundisha watu juu ya kuongea maneno yao kwa umakini mkubwa, ili waweze kuzilinda vizuri familia zao, maishani mwao.

Yakobo 3:5-6.

Waefeso 4:29.

1Petro 3:10-11.

Zaburi 50:14-20.

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ENGLISH: IT IS BETTER TO STUMBLE YOUR FOOT THAN SLIP OF THE TONGUE.

There was a man who tripped on his leg and was injured. This man, in turn, treated his leg with hot water until he recovered due to his intense concern for his body. He received many visitors at his family for greeting him as well as apologizing for injuring his leg. That is why he told them that “it is better to stumble your foot than slip of the tongue.”

This proverb is compared to a person who speaks his words very carefully in his life. This person is aware of the disadvantages of using the tongue for saying wicked things to others because those words hurt many people. There are some people who are accused of saying words that hurt others in their families. He lives well with people because of his focus in speaking his constructive words to others in his life.

This man is like the one who stumbled his feet who was healed, because he also spoke constructive words to others so that he would not hurt his fellows with his words. That is why he tells his people that, “it is better to stumble your foot than slip of the tongue.”

This proverb imparts in people a clue on speaking their words very carefully, so that they can nicely protect their families in their lives.

James 3: 5-6.

Ephesians 4:29.

1 Peter 3: 10-11.

Psalm 50: 14-20.

990. B’AKONGI B’ALIHO B’AB’ULILWA GUDUHU.

Ulusumo lunulo, lwandija kubhanhu abho bhankogaga ng’wana uyo olilaga. Abhanhu bhenabho bhikomejaga ugunhumuja ung’wana ng’wunuyo, bho nduhu uguyimana inguno iyo olililaga, kunguno oliadayiyombaga. Abhoyi bhagagayiwa uogumb’ulila kunguno ya bhuliji bhokwe bhunubho ung’wana ng’wunuyo. Hunagwene bhagayomba giki, “b’akongi b’aliho b’ab’ulilwa guduhu.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga makoye ochilwa mpaga wandya gulima, umukikalile kakwe. Umunhu ng’wunuyo, ulu upandika amakoye, bhanhu bhingi bhagajaga ugujumkonga kunguno ya bhutogwa bhobho ukuli weyi. Abhoyi bhagadumaga ugunshidaka UMulungu uyo adulile kunsola munhu oseose, kunguno ya bhudula bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu ng’wana uyo okongagwa na bhakongi bhakwe, kunguno nuwei agapandikaga makoye wandya gulila mpaga opandika bhakongi bha gunhumuja. Hunagwene abhakongi bhenabho, bhagayombaga giki, “b’akongi b’aliho b’ab’ulilwa guduhu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gugabokela amakoye gabho bho kunzunya Mulungu, kugiki bhadule gwilunguja chiza umumayange gabho genabho, umuwikaji bhobho.

Mathayo 3:1-3.

Luka 21:35-36.

Wafilipi 1:21.

Ayubu 1:21-21.

Ufunuo 14:13.

Ayubu 7:7-9.

Ayubu 7:15-16.

KISWAHILI: WENYE KUMTULIZA WAPO WENYE KULAUMIWA HAWAPO.

Methali hiyo, ilianzia kwa watu waliokuwa wakinyamazisha mtoto aliyekuwa akiliwa. Watu hao, walijibidisha kumtuliza mtoto huyo bila kufahamu sababu ya kulilia kwake kwa sababu ya yeye kutoitaja. Wao walikosa wa kumlaumu kwa sababu ya kuendelea kulia kwake mtoto huyo. Ndiyo maana walisema kwamba, “wenye kumtuliza wapo wenye kulaumiwa hawapo.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata matatizo ya msiba na kuanza kulia, katika maisha yake. Mtu huyo, akipata msiba, hupata watu wengi wa kumtuliza kwa sababu ya upendo wao kwake. Wao hukosa wa kumshitaji kwa sababu ya imani yao kwa Mungu mwenye uwezo wa kufanya lolote atakalo kwa viumbe wake.

Mtu huyo, hufanana na yule mtoto aliyepata watulizaji alipokuwa akilia, kwa sababu naye hupata watulizaji hao anapopata matatizo mbalimbali yakiwemo yale ya msiba. Ndiyo maana watulizaji hao husema kwamba, “wenye kumtuliza wapo wenye kulaumiwa hawapo.”

Methali hiyo, hufundisha watu juu ya kupokea mapenzi ya Mungu kwa kumwamini Yeye aliyewaumba, ili waweze kufarijiana vizuri, katika misiba itokeayo maishani mwao.

Mathayo 3:1-3.

Luka 21:35-36.

Wafilipi 1:21.

Ayubu 1:21-21.

Ufunuo 14:13.

Ayubu 7:7-9.

Ayubu 7:15-16.

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ENGLISH: SOOTHERS ARE PRESENT BUT THERE IS NO ONE TO ACCUSE.

This proverb originated from the people who silenced a child who was crying. These people tried to calm the baby down without even being successful. They had no one to blame for its crying. That is why they said that, “soothers are present but there is no one to accuse.”

This proverb is equated to a man who gets into trouble and begins to cry. This person finds many people who comfort him when he gets problems because of their love for him. He does not blame anyone in those problems because of his faith in the will of God who is capable of doing whatever He wants to His creatures.

This person resembles the child who received comfort when he was crying, because he also finds such comforters when he experiences various problems, including those of misfortune in his life. That is why he says that, “soothers are present but there is no one to accuse.”

This proverb instills in people an idea on how to receive God’s will by believing in Him who created them, so that they can comfort each other well in the heartbreaks that befall their lives.

Matthew 3: 1-3.

Luke 21: 35-36.

Philippians 1:21.

Job 1: 21-21.

Revelation 14:13.

Job 7: 7-9.

Job 7: 15-16.

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989. DUJAGI DUGITUJE MBILU.

Ulusumo lunulo, lwingilile kubhanhu abho bhikomikaga kuja gujituja mbilu. Imbilu jili ng’honge ja bhugali. Ugwituja mbilu mumho gwikumhya ng’honge ulu bhalibhulya ubhugali bhunubho.

Gashinaga lulu, abhanhu bhenabho bhikomikaga gujulya bhugali, kunguno ulu bhalilija ilikubhi jidulile gwikumya ing’honge jabho, iki bhagajilanijaga moyi. Hunagwene abhanhu bhenabho bhagikomikaga giki, “dujagi dugituje mbilu.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu bhanhu abho bhagalyaga jililwa bho gupuganila, umukikalile kabho. Abhanhu bhanebho, bhagabhizaga na nhungwa ja bhulaku bho jiliwa kunguno ya gugayiwa ililange ilya gulwa bho gwishib’ila, chiza. Abhoyi bhagapuganilaga ugulya ijiliwa kunguno ya bhulaku bhobho bhunubho, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga nabho bhikomikaga gujituja ng’honge, kunguno nabho bhagitujaga amakono gabho ulu bhalilya bho gupuganila ijiliwa, umukikalile kabho. Hunagwene abhanhu bhenabho bhagiwilaga giki, “dujagi dugituje mbilu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gub’iza ni lange lya gulya nilange liza ijiliwa bho nduhu ugupuganila, kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho.

Luka 22:14-17.

Yohana 6:26-27.

KISWAHILI: TWENDENI TUKAGONGESHANE TONGE.

Methali hiyo, ilianzia kwa watu waliokuwa wakialikana kwenda  kugonganisha tonge. Tonge ni kipande cha ugali anachokiandaa mlaji kwa ajili ya kuchotea mboga kwenye chombo iliyomo. Kugonganisha tonge ni ulaji wa kutumia tonge hiyo kuchota mboga wakati wa kula ugali. Kumbe watu hao walikuwa wakialikana kwenda kula chakula au kula ugali, kwa sababu wakati huo wanaweza kugonganisha tonge wanapoichota hiyo mboga. Ndiyo maana watu hao waliakana kwa kusema kwamba, “twendeni tukagongeshane tonge.”

Methali hiyo, hulinganishwa kwa watu wale wanaokula chakula kwa kunyang’anyana, katika maisha yao. Watu hao, wana tabia ya ulafi wa kula chakula, kwa sababu ya kukosa maadili ya kula chakula hicho kwa heshima ya kupeana zamu vizuri. Wao hula chakula hicho kwa kunyang’anyana hivyo, kwa sababu ya ulafi wao huo, maishani mwao.

Watu hao, hufanana na wale waliokuwa wakialikana kwenda kugonganisha tonge, kwa sababu nao hula chakula kwa kunyang’anyana hivyo, katika maisha yao. Ndiyo maana hualikina kwa kusema kwamba, “twendeni tukagongeshane tonge.”

Methali hiyo, hufundisha watu juu ya kuwa na maadili ya kula chakula wa heshina bila kunyang’anyana, ili waweze kuzilea vyema familia zao, maishani mwao.

Luka 22:14-17.

Yohana 6:26-27.

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ENGLISH: LET US GO TO CLASH ONE ANOTHER WITH LUMP OF UGALI.

This proverb began with people who were inviting each other to go to eat. A lump of ugali is a piece of stiff porridge that the consumer prepares for picking vegetables in a container. Hence, classing one another with lump of ugali means eating stif porridge by using such lump of ugali in taking vegetables from container.

These people invited one another to go where food was prepared enough to eat. They ate porridge by swallowing such lump of Ugali after extracting the vegetables. That is why they invited one another saying, “let us go to clash one another with lump of ugali.”

This proverb is compared to the people who eat food by snatching it from one another in their lives. These people have a habit of overeating because of their lack of morals which is needed for eating food with respect. They eat the food by snatching it from one another because of their greed in their lives.

These people are like those who invited one another to go for a meal, because they also eat food by snatching it from one another in their lives. That is why they invite one another by saying, “let us go to clash one another with lump of ugali.”

This proverb teaches people on how to maintain good rituals in eating food without snatching it from one another, so that they can well raise their family members in their lives.

Luke 22: 14-17.

John 6: 26-27.

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