Sukuma proverbs

138. UB’EB’E ULALILE B’UMAB’ELE

Research sponsored by: Don Sybertz, With special thanks to Rev Joe Healey (African proverbs, Sayings and stories)

Imbuki ya lusumo lwenulu yingilile kumab’ele ayo gagalenganijiyagwa na munhu uyo ab’izile jinamab’ele ayo galalile. Amab’ele ayo galalile gagab’izaga madito kunguno gagidimaga kukila amasunga.

Umumahoya agab’anhu bhugab’izaga bhulihoi b’ulenganija. Ulu bhumhona munhu uyo agikalaga ndito umubhutumami bho milimo yakwe, bhakomile gung’wila giki, alalile jinamab’ele. Humo lugandija ulusumo lwenulo.

Ulusumo lwenulo agawilagwa munhu uyo adamanile isho shilitwa, aliyo nuwei aliho haho. Agalenganijiyagwa na mab’ele, nguno nago dadimanile igiki galalile.

Ulusumo lwenulo lulilanga bhanhu higulya ya gub’iza na kajile kawiza umu bhutumami bho milimo na gumana gub’atongela bhanhu bhangi ijinagub’iza na kajile kawiza umumakaya.

Luka 24:17-18.

Luka 24:25-27.

KISWAHILI: WEWE UMELALA KIMAZIWA

Chanzo cha methali hiyo kilianzia kwenye maziwa yaliyolinganishwa na mtu yule afananaye na maziwa yaliyoganda. Maziwa hayo yaliyoganda huwa mazito kwa sababu huwa yameshikamana kupita yale ambayo hayajaganda.

Watu huwa wanalinganisha katika maongezi yao kulingana na namna mtu anavyofanana katika maisha yake. Wakimuona mtu anafanya kazi zake kwa uzito, waweza kumwambia kuwa, amelala kimaziwa yaliyoganda mtu huyo. Huo ndiyo ulikuwa mwanzo wa methali hiyo.

Methali hiyo huambiwa mtu ambaye hajui kile kinachofanyika, wakati yeye yuko pale kwenye eneo la tukio hilo. Mtu huyo hufananishwa na maziwa yaliyoganda kwa sababu nayo, hayajifahamu kuwa yamelala.

Methali hiyo huwafundisha watu juu ya kuwa na mwenendo wenye tabia njema katika utendaji wao wa kazi na kufahamu kuwaongoza watu wengine namna ya kuwa na huo mwenendo wenye tabia njema katika familia.

“Akawauliza, “Ni mambo gani haya mnayozungumza wakati mnatembea?” Wakasimama, nyuso zao zikionyesha huzuni. Mmoja wao, aliyeitwa Kleopa, akamwuliza, “Je, Wewe ndiye peke yako mgeni huku Yerusalemu ambaye hufahamu mambo yaliyotukia humo siku hizi?”” (Luka 24:17-18).

“Yesu akawaambia, “Ninyi ni wajinga kiasi gani, nanyi ni wazito mioyoni mwenu kuamini mambo yote yaliyonenwa na manabii! Je, haikumpasa Kristo kuteswa kwa njia hiyo na kisha aingie katika utukufu Wake?” Naye akianzia na Musa na manabii wote, akawafafanulia jinsi maandiko yalivyosema kumhusu Yeye.” (Luka 24:25-27).

137. NG’WANA ADABHIPAGA HA NG’WAWE

RESEARCH SPONSORED by: Don Sybertz, With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Lusumo lwenulo lulilola munhu ohakaya imo, uyo alinihanga lyabhubhi. Abhanhu bhamunzengo gokwe bhagab’izaga b’adantogagwa, kulwa nguno ya lihanga lwakwe, ilyab’ub’i linilo, umunhu ng’wunuyo.

Aliyo gashinaga, abhanhu abhahakaya yakwe, abhahang’wawe bhantogilwe duhu, iki aling’wana obho. Abhoi bhandeb’ile nu mkajile kakwe, nguno umunhu adulile gub’iza alinihanga lyab’ub’i, aliyo inhungwa jakwe jilijawiza.

Ukubhanhu, ulusumo lwenuno, lulidulanga gub’iza na nhungwa jawiza umukajile kise, umuwelelo munumu. Inhungwa jinijo hija kub’iza na bhutogwa ukubhanhu, nguno pye ise dulibhana bha Ng’waMulungu uyoodusumba.

Hangi, ulusumo lunulo lulilanga bhanhu gunshokela Mulungu bho gulumbwa ishibhi, ulubhab’inzaga amalagilo gakwe.

Luka 15:11-32

Isaya 49:15.

Mathayo 7:11.

KISWAHILI: MTOTO HAWI MBAYA NYUMBANI KWAKE

Methali hii inaangalia mtu wa kwenye familia moja ambaye ana sura mbaya. Watu wa kijijini mwake huwa hawampendi mtu huyo, kwa sababu ya sura hiyo mbaya.

Lakini kumbe wale wa kwenye familia yake, yaani, wa nyumbani mwake, wampenda tu kwa vile ni mtoto wao. Wao wamfahamu kwa mwenendo wake, kwa sababu mtu aweza kuwa na sura mbaya, lakini tabia yake ni njema.

Kwa watu, methali hiyo hutufundisha kuwa na tabia njema katika mwenendo wetu humu ulimunguni. Tabia hiyo njema, ina upendo kwa watu, kwa sababu sisi sote ni watoto wa Mungu aliyetuumba.

Methali hiyo pia, hufundisha watu kumrudia Mungu kwa njia ya kutubu dhambi, baada ya kuvunja amri zake.

Mfano Wa Mwana Mpotevu             

 Yesu akaendelea kusema: “Kulikuwa na mtu mmoja aliyekuwa na wana wawili. Yule mdogo akamwambia baba yake, ‘Baba, nipe urithi wangu.’ Hivyo akawagawia wanawe mali yake.

‘‘Baada ya muda mfupi, yule mdogo akakusanya vitu vyote alivyokwa navyo, akaenda nchi ya mbali na huko akaitapanya mali yake kwa maisha ya anasa. Baada ya kutumia kila kitu alichokuwa nacho, kukawa na njaa kali katika nchi ile yote, naye akawa hana cho chote. Kwa hiyo akaenda akaajiriwa na mwenyeji mmoja wa nchi ile ambaye alimpeleka shambani kwake kulisha nguruwe. Akatamani kujishibisha kwa maganda waliyokula wale nguruwe, wala hakuna mtu aliyempa cho chote.  ‘‘Lakini alipozingatia moyoni mwake, akasema, ‘Ni watumishi wangapi walioajiriwa na baba yangu ambao wana chakula cha kuwatosha na kusaza, bali mimi hapa nakufa kwa njaa! Nitaondoka na kurudi kwa baba yangu na kumwambia, ‘Baba, nimetenda dhambi mbele za Mungu na mbele yako. Sistahili tena kuitwa mwanao, nifanye kama mmoja wa watumishi wako.’

Basi akaondoka, akaenda kwa baba yake.   “Lakini alipokuwa bado yuko mbali, baba yake akamwona, moyo wake ukajawa na huruma. Akamkimbilia mwanawe, akamkumbatia na kumbusu. “Yule mtoto akamwambia baba yake, ‘Baba, nimekosa mbele za Mungu na mbele yako. Sistahili kuitwa mwanao tena.’  “Lakini baba yake akawaambia watumishi, ‘Leteni upesi joho lililo bora sana, mkamvike pete kidoleni mwake na viatu miguuni mwake. Leteni ndama aliyenona, mkamchinje ili tuwe na karamu, tule na kufurahi. Kwa maana huyu mwanangu alikuwa amekufa na sasa yu hai tena, alikuwa amepotea na sasa amepatikana!’ Nao wakaanza kufanya tafrija. “Wakati huo, yule mwana mkubwa alikuwa shambani. Alipokaribia nyumbani, akasikia sauti ya nyimbo na watu wakicheza. Akamwita mmoja wa watumishi na kumwuliza, ‘Kuna nini?’ Akamwambia, ‘Mdogo wako amekuja, naye baba yako amemchinja ndama aliyenona kwa sababu mwanawe amerudi nyumbani akiwa salama na mzima.’  Yule mwana mkubwa akakasirika, akakataa kuingia ndani. Basi baba yake akatoka nje na kumbembeleza.

Lakini yeye akamjibu baba yake, ‘Tazama! Miaka yote hii nimekutumikia na hata siku moja sijaacha kutii amri zako, lakini hujanipa hata mwana mbuzi ili nifurahi na rafiki zangu. Lakini huyu mwanao ambaye ametapanya mali yako kwa makahaba aliporudi nyumbani, wewe umemchinjia ndama aliyenona!’  “Baba yake akamjibu, “‘Mwanangu, umekuwa nami sikuzote na vyote nilivyo navyo ni vyako. Lakini ilitubidi tufurahi na kushangilia kwa sababu huyu mdogo wako alikuwa amekufa na sasa yu hai, alikuwa amepotea naye amepatikana.’” ” (Luka 15:11-32).

 ““Je, mama aweza kumsahau mtoto aliyeko matitini mwake akinyonya?  Wala asiwe na huruma juu ya mtoto aliyemzaa? Ingawa anaweza kusahau, Mimi sitakusahau wewe!” (Isaya 49:15).

“Ikiwa ninyi basi mlio waovu mnajua jinsi ya kuwapa watoto wenu vitu vizuri, si zaidi sana Baba yenu aliye mbinguni atawapa vitu vizuri wale wamwombao?” (Mathayo 7:11).

136. UGWICHUBHULA MAGULU

Mbuki ya lusumo lwenunu ilolile magulu, ayo gagatumamaga milimo ya guziminza gwinga halebhe mpaga halebhe. Umunhu hung’wene uyo agasiminzaga bho gugatumila amagulu genayo. Ulu usiminza bho witegeleja gagubhila mhola. Aliyo, ulu uluusiminza bho nduhu witegeleja, amagulu gakwe gagulabhuka.

Ulusumo lwenulo lugalinganijiyagwa na Munhu uyo agubhejaga nimo, nulu agwitaga mhayo uyo gudulile gumwenhela nhabhala, nulu makoye ukushigu ijabhutongi, nulu ukushigu ijiliza.

Abhanhu abhangi abho bhalimhona igiki umo alitumamila unimo gunuyo, nulu umo alihayile umhayo gunuyo, adulile gupandika makoye ukugushigu ijakubhutongi, bhanghugulaga, bho gung’ila giki, “ugwichubhula magulu.” Igiko humo lugandija, ulusumo lwenulo umumahoya aga bhanhu.

Ulusumo lwenulo, lulilanga bhanhu higulya ya gwitegeleja tamu bhuli nimo haho bhatali ugugutumama. Ilichiza ugwitegeleja tamu haho munhu atali uguguyomba nulu ugugugwita umhayo gosegose.

Igelelilwe gwibhuja, nulu gwiganika tamu, haho munhu atali ugugwita umhayo gosegose. Ijina gwita cheniko, munhu adulile gupila ugwingila umumakoye, ayo adulile gugapandika kulwa gwita mihayo nulu milimo bho nduhu ugwitegeleja chiza.

Mithali 29:3.

Waefeso 2:1-3.

Luka 15:13-19.

KISWAHILI: UTAJICHUBUA MIGUU

Chanzo cha methali hii, huangalia miguu ambayo hufanya kazi ya kutembea kutoka sehemu moja hadi nyingine. Mwanadamu ndiye ambaye hutembea kwa kutumia miguu hiyo. Akitembea kwa umakini itakuwa salama. Lakini akitembea bila kuwa na umakini, miguu yake itaumia.

Methali hiyo, hulinganishwa na mtu ambaye hufanya kazi fulani, au mtu ambaye asema neno fulani ambalo laweza kumletea matatizo kwenye siku za usoni, au siku zijazo.

Watu wengine ambao humuona mtu huyo jinsi afanyavyo kazi yake, au jinsi asemavyo maneno yake, na kutambua kuwa, ataweza kupata matatizo, humuonya kwa kumwambia hivi, “Utajichubua miguu.” Hivyo, ndivyo methali hiyo ilivyoanza kutumika katika maongezi ya watu.

Methali hiyo, hufundisha watu juu ya kuwa na umakini kwa kufikiria vizuri kwanza, kabla ya kufanya jambo fulani, au neno fulani. Ni vizuri kuwa makini kwa kufikiria vizuri kabla ya kufanya kazi yoyote au kusema neno lolote.

Inatakiwa kujiuliza au kufikiria kwamza, kabla mtu hajafanya jambo fulani, au kabla hajasema neno lolote. Kwa kufanya hivyo, mwanadamu, ataweza kuepuka kuingia kwenye matatizo ambayo angeweza kuyapata kwa sababu ya kufanya jambo fulani, au kusema neno fulani, kabla ya kulifikiria vizuri kwanza.

“Mtu apendaye hekima huleta furaha kwa baba yake, bali aambatanaye na malaya hutapanya mali yake.

Kwa haki mfalme huipa nchi uthabiti, bali mfalme aliye na tamaa ya rushwa huiangamiza.

Ye yote amsifuye jirani yake isivyostahili, anautandaza wavu kuitega miguu yake.” (Mithali 29:3-5).

“Kwa habari zenu, mlikuwa wafu katika makosa na dhambi zenu, ambazo mlizitenda mlipofuatisha namna ya ulimwengu huu na za yule mtawala wa ufalme wa anga, yule roho atendaye kazi ndani ya wale wasiotii. Sisi sote pia tuliishi katikati yao hapo zamani, tukifuata tamaa za mwili na mawazo yake. Nasi kwa asili tulikuwa wana wa ghadhabu, kama mtu mwingine ye yote.” (Waefeso 2:1-3).

“Yesu alipomwekea mikono Yake, mara akasimama wima akaanza kumtukuza Mungu. Lakini mkuu wa sinagogi, akakasirika kwa sababu Yesu alikuwa ameponya mtu siku ya Sabato. Kwa hiyo mkuu wa sinagogi akaendelea kuuambia ule umati wa watu, “Kuna siku sita ambazo watu wanapaswa kufanya kazi, katika siku hizo, njoni mponywe, lakini si kuja kuponywa siku ya Sabato.” Lakini Bwana akamjibu, “Enyi wanafiki! Je, kila mmoja wenu hamfungulii ng’ombe wake au punda wake kutoka zizini akampeleka kumnywesha maji siku ya Sabato? Je, huyu mwanamke, ambaye ni binti wa Abrahamu, aliyeteswa na Shetani akiwa amemfunga kwa miaka yote hii kumi na minane, hakustahili kufunguliwa kutoka katika kifungo hicho siku ya Sabato?” Aliposema haya, wapinzani Wake wakaaibika, lakini watu wakafurahi kwa ajili ya mambo ya ajabu aliyoyafanya.

Kisha Yesu akauliza, “Ufalme wa Mungu unafanana na nini? Nitaufananisha na nini? Umefanana na punje ya haradali ambayo ni ndogo sana, ambayo mtu aliichukua na kuipanda katika shamba lake. Nayo ikakua, ikawa mti na ndege wa angani wakatengeneza viota vyao kwenye matawi yake.”” (Luka 15:13-19).

ENGLISH: YOU WILL HURT YOUR FEET

The source of this proverb looks at the feet that move around from one place to another. A person is the one who walks through his or her feet. Walking carefully will be safe. But while he or she was walking without being careful, his or her feet were injured. This proverb is likened to a person who performs a certain task or someone who says something that might cause problems in the future.

Some people who see the person doing his or her job, or how he or she says his or her words, and realize that he or she will get problems, warns him or her by saying, “You will hurt your feet.” That was how the proverb started to be used in conversation.

Such a proverb teaches people to be careful in doing saying or doing something. They should first think carefully before doing or saying something. It is good to be careful by thinking well before doing any work or saying any word. One must ask himself or herself or think about the matter before doing or saying it. By so doing a human being will be able to avoid getting into trouble that he or she could get into because of doing something, or saying something, before having first thought carefully about it first.

Proverbs 29: 3.

Ephesians 2: 1-3.

Luke 15 13-19.

135. UYO AGULIMAGA NG’WILAGO AGUMANYIKILA KULYOCHI

Research sponsored by: Don Sybertz, With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Mbuki ya lusumo lwenulu lulilola bhalimi abho bhadahaile igiki, ungunda gobho gumanyike ukubhanhu. Giko lulu, bhagalimaga bho gwibhisabhisa, kugiki abhanhu abhangi bhakije ugudebha uko bhagalimilaga. Bhagiitaga imilimo yabho bho mbisila.

Aliyo ululyushiga ilikanza lya gufega na gupemba amasaga, ilyochi ligulolelwa duhu na bhanhu. Ahenaho igubhiza giki, imbisila yabho, abhanhu bhenabho, yamanyikaga ukubhanhu abho bhalibhadahaile igiki bhadebhe uko bhagalimilaga imigunda yabho.

Hukwene guhaya giki, uyo agulimaga ng’wilago agumanyikila kulyochi. Ichiniko humo ulusumo lwenulo lugandija uguhayiwa na bhanhu. Huna giko umo lugigelela lulu ulusumo lwenulo.

Ulusumo lwenulo, lugalenganijiwagwa na munhu uyo atogilwe gubhisa mhayo uyo gudadulile ugubhiswa ikanza ilihu, ulu gugigela gugukumuka na gubhitilija noi, kunguno, bhanhu bhingi bhagugudebha.

Lulilanga kubhanhu kuleka gwita iyabhubhi, kunguno uyo agwitaga yabhubhi, agumanyika duhu, ulugalashige amakanza ga guidebha abhanhu imihayo yiniyo. Idichiza ugwita nimo bho mbisila uyo gudadulile gubhiswa kubhanhu.

Mathayo 28:11-15.

Marko 4:22-23.

KISWAHILI: YULE ALIMAYE KWENYE BONDE ATAJULIKANA PALE MOSHI UTAKAPOJITOKEZA

Chanzo cha methali hii huwaangalia wakulima ambao hawataki kwamba, shamba lao lijulikane kwa watu. Hivyo basi, watu hao huwa wanalima kwa kujifichaficha ili watu wengine, wasijue, kule walimiyapo. Hufanya hivyo kwa siri. Hufanya kazi zao kwa kujicha.

Lakini ukifika wakati wa kufyeka na kuchoma vichaka moto, moshi utawawezesha watu kuona utakapoanza kutoka. Hapo itakuwa hivi, siri yao watu hao imejulikana kwa watu ambao, wao hawakutaka wafahamu kule wanakolimia mashamba yao.

Ndiyo kusema kwamba, ‘Yule alimaye kwenye bonde atajulikana pale moshi utakapojitokeza. Hivyo basi ndivyo methali hiyo ilivyoanza kusemwa na watu. Hivyo ndivyo methali hiyo ilivyopatikana, na kuanza kutumiwa na watu mbali mbali.

Methali hii, hulinganishwa na watu ambao hupenda kufika neno ambalo haliwezi kufichwa kwa muda mrefu. Litakapojulikana litaenea mpaka kupitiliza sana, kwa sababu, watu wengi watalifahamu.

Methali hii, hufundisha watu kuacha kufanya mabaya, kwa sababu afanyaye mabaya, atajulikana tu, utakapofika wakati wa watu kuyafahamu maneno hayo. Siyo vizuri kufanya kazi kwa siri, ambayo huwezi kuwaficha watu kwa muda mrefu.

“Wakati wale wanawake wakiwa njiani wakienda, baadhi ya wale askari waliokuwa   wakilinda kaburi walienda mjini na kuwaeleza viongozi wa makuhani kila kitu kilichokuwa kimetukia. Baada ya viongozi wa makuhani kukutana na wazee na kutunga hila, waliwapa wale askari kiasi kikubwa cha fedha wakiwaambia, “Inawapasa mseme, ‘Wanafunzi Wake walikuja wakati wa usiku na kumwiba sisi tulipokuwa tumelala.’ Kama habari hizi zikimfikia mtawala, sisi tutamwondolea mashaka nanyi hamtapata tatizo lo lote. Kwa hiyo wale askari wakazipokea hizo fedha nao wakafanya kama walivyoelekezwa.  Habari hii imeenea miongoni mwa Wayahudi mpaka leo.” (Mathayo 28:11-15).

“Kwa kuwa hakuna kilichofichika ambacho hakitafunuliwa, wala hakuna jambo lo lote la siri ambalo halitaletwa nuruni. Mwenye masikio ya kusikia na asikie.”” (Marko 4:22-23).

ENGLISH: HE WHO CULTIVATES IN THE VALLEY IS IDENTIFIED BY SMOKE

The source of this proverb looks at farmers who do not want their field to be known to other people. So, these farmers hide in secret so that other people would not know it. They do their job secretly though in vain. When the time of preparing their field which is done by burning hot shrubs, the smoke will enable other people to see them as well as their fields. In the meantime, their secrets will become known to people whom they did not want to know where they are farming their fields. That is, ‘The farmer in the valley will be known when the smoke is coming.” So that is exactly what the proverb was saying to people. That is how the proverb was found and started to be used by different people. This proverb is likened to people who like to hide something that cannot be hidden for a long time. When it is known, it is going to be spread widely, because many people will know it. This proverb teaches people to stop doing evil because the wrongdoer sooner or later will be known by other people.  It is also not good to work secretly, a work that one cannot hide for a long time.

“While those women were on their way, some of the guards who were guarding the tomb went to the city and told the priests of all the things that had happened. After the priests met the elders and made a trick, they gave the soldiers a large sum of money saying, “It should be said, ‘His disciples came at night and stole us while we were asleep.'” If these news come to the ruler, we will remove him from doubt and you will never get any problem. So the soldiers received the money and did as they were instructed. This news has spread among the Jews until now.” (Matthew 28: 11-15).

“Since there is nothing hidden that will not be revealed, neither is there any secret that will not be brought to light. He that hath ears to hear, let him hear. “(Mark 4: 22-23).

134. LEKAGA KWISHINA BHUBHABHU BHO BHEZE

Research Sponsored by: Don Sybertz,  With special thanks to Rev Joe Healey (African proverbs, Sayings and stories)

Imbuki ya lusumo lwenulu ihaiye giki: ikale ibheze jaliningi noi umukaya ga bhanhu. Jikalaga jiguyelaga umunumba yabho. Nose jigayubhaluma ahikanza lya bhujiku na jabalekelaga bhubhabu bhoguyikala bhagwisinaga bhuli makanza.

Nose bhagaiwila giki, bhaleke ugwishina ubhubhabhu bhunubho, nguno bholekwa na bheze duhu. Ijinaguhaya chene, lugabhiza lusumo uluhaile giki, “Lekaga kwishina bhubhabhu bho bheze.”

Lusumo lunulo, lugalinganijiyagwa na makoye ayo gabhita ukubhanhu. Ukwene huguhaya giki, idichiza umunhu ugwikala alizuka imihayo iyoyabhita.  Nulu idichiza ugwikala aligizuka amakoye ayo gabhita.

Ubhulangwa bho lusumo lwenunu, bhuli higulya ya kuleka gugwishiwa ngholo na makoye ayo gabhita, nulu mihayo imibhi iyoyabhita. Ilichiza ukulimunhu ugwandya bhupya, uluopandikaga makoye.

Ayubu 3:1-4.

KISWAHILI: ACHA KUJIKUNA MUWASHO WA MENDE

Chanzo cha methali hii husema kwamba, zamani mende walikuwa wengi mno katika familia za watu. Walikuwa wakitembea ndani ya nyumba zao.

Mwishowe wakaanza kuwa wanawauma watu hasa wakati wa usiku, na kuwaachia muwasho. Wakawa wakijikuna kila wakati.

Mwishowe wakawa wakiambiana kwamba, waache kujikuna muwasho huo, kwa sababu uliachwa na mende tu. Kwa kusema hivyo ikapatikana methali isemayo, “Acha kujikuna muwasho wa mende.”

Methali hiyo, hufananishwa na matatizo yaliyopita.  Ndiyo kusema kwamba, siyo vizuri kwa mwanadamu kuwa anayakumbuka maneno yaliyopita. Au siyo vizuri kuwa anayakumbuka matatizo yaliyopita.

Fundisho la methali hii, ni juu ya kutokuvunjwa moyo au kukatishwa tamaa na matatizo yaliyopita, au maneno mabaya yaliyopita. Ni vizuri kwa mwanadamu kuanza upya akipata tatizo badala ya kukata tamaa.

“Baada ya jambo hili, Ayubu akafumbua kinywa chake na kuilaani siku ya kuzaliwa kwake.  “Siku ya kuzaliwa kwangu na ipotelee mbali, nao usiku ule iliposemekana, ‘Mtoto wa kiume amezaliwa!’ Siku ile na iwe giza, Mungu juu na asiiangalie nayo nuru isiiangazie.” (Ayubu 3:1-4.)

ENGLISH: STOP ITCHING AN ITCH OF BUGS

The source of this proverb says that a long time ago bugs were too many in the families of the people. They were walking in their homes. Eventually they began to bite people at night. People were constantly thinking about the itch of those bugs.

Finally, they were telling each other that they would have to get rid of them because their lives were being controlled by bugs. There was no point of continuing itching an itch of the bugs. In so saying a proverb was found: “Stop itching an itch of bugs.” This proverb is likened to past problems. That is, it is not good for people to continue recalling their previous problems or bad words to the point of losing hope in their lives. It is not good to lose hope because of their past problems. The teaching of this proverb is not to be discouraged by past problems or past bad words. It is good for a person to start regaining new strength positively in his or her life.

“After this, Job opened his mouth and cursed his birthday. “My birthday and go away, and that night it was fitting, ‘The boy is born!’ Let that day be darkness, and let God not look upon it with light to shine.” (Job 3: 1-4.)

27. Bhutambi wa Ng`wiyo Utubhuzwalila Jilungu

Collected by: Don Sybertz,   Scanned by: Cephas Yao Agbemenu

With special thanks to Rev Joe Healey (African proverbs,Sayings and stories)

Kale ulu munhu akatamba, kwene kuhaya wabhulaga ng’wanishi wa bhanhu, kiti shimba nulu ng’wanishi mu bhulugu kiti masai.

Mhayo gwa kwandya ulu washoka kufumila kubhulugu, ashike kuli Ntemi abhonwe. Bhandya bhanhu kung’winha ng’ombe. Ntemi nulu ng’ombe itano hu kumeng’helwa, kwinhiwa mhela iki bhukali wakwe mu bhulugu.

Huna lulu ntambi uzwikwa jilungu kuntwe. Uyo atatambile, atuzwala jilungu, kushika atambe wei ng’wenikili. Jilungu jene jimanikijo ja ikujo. Ikujo lya ntambi hu kuhaya giki, ali ngosha ati ng’obha. Bhatemi bhazwalaga jilungu ku nkono. Bhatambi bhazwalaga jilungu ku ntwe.

Kale ulu ntambi akabhulaga nulu bhanishi bhabhili, nulu bhatano wadimaga mabhuta ghabo. Udima bhuta ku luge. Bhuta wenubho witanagwa ikongolo, hangi wabhutaga nkono gwa kubhumoso bhanishi abho wabhabhulagaga, uja kaya adimile ikongolo na mashiganza kunu akwimbaga: “Mayi yuhii! Ikongolo kuntinya ng’wiyo bhabha sha bhulambu uyuhi!.

Lyene lyimbo lya bhakali, ulu bhayanda bhaligusija lyimbo lyenilo bhubishiwa ng’ombe bha sabho. Ulu bhegela kushika ntambi kihamo na bhose abhali bhaja ku bhulugu pye bha mayu bhubhasumbila bhalina tubhusiga twape bhubhabhibha (kubhamiza, kubhaponegeja) bhubhafupa na kubhita myoyo yabho ibhize yape na ibhize na bhukali kunu bhakutulaga kalupundu. (Ntambi abhonwe na ntemi kumeng’helwa).

Huna lulu bhita shigukulu. Pye bhanhu bhiza kulya shigukulu jenijo. Ulushiku lwene akubhegejiwa mabhugota atimbye ng’holo. Ongeje kubhiza na nguzu ja kutinda ng`wanishi. Oye kubhogoha bhanishi. Mabhugota gutulwa mu shiliwa na mu nyama bhuhaya lelo bhakali bhalilya ng’hali, bhalya ng’hali abhalibhaja ku bhulugu.

Uyu atajile atulya ng’hali. (nyama ya bhugota atuyegela, ulu nyama itatulilwe bhugota akuphonejiwa kiti ng`wa bhasalami.)

Lyimbo Lelo tukundegelekaga ha kipaganije kakwe, angu muna mbulutu akikalaga ng`wisenge nagaluke nikiya kubha ngelela bhakalisha miso bhana meatu, bhakalisha miso. Mayi yuhi, iohimu lyalumanga lyalya na wa kungongo, pye bhashilaga na bhana.

Ulu akabhulaga shimba wiza na ndili kihamo na mala gayo, bhamane wabhulagaga ng’hana. Iyuhi ikongolo kuntinya ng’wiyo bhabha shabhulambu, iyuhi nafuma mimbi, nikila lyane nakugwesaga. Iyuhi (kulila bhukali) ukugayiwa nhegetela nhendagulila, akupelaga, akupelaga aohimile, hii ukugayiwa nhegetela nhendagulila. Get this song from athanai.

Ikongolo- ikujo lya ntambi- ikongolo lya kulugalila. Wamalaga kutula ikongolo bhanishi bhatizingila (nduhu bhudula nose iki bhamalaga kulugala.)

Kiswahili: Ushindi Wa Mwenzio Hutauvalia Nishani

Zamani kama mtu akiua adui wakati wa vita, kama simba, au adui kwenye vita kama masai, alivikwa Nishani.

Jambo la kwanza anaporudi kutoka vitani, afike kwa Mtemi, (mfalme) aonwe. Watu huanza kumpa Ng’ombe. Mfalme au Mtemi aliweza kumpa hata ng’ombe watano, ambao hueleza hali ya kumpa zawadi, kwa ukali wake kwenye vita.

Ndipo shujaa huyo huvikwa nishani kichwani. Yule ambaye hakuua, havai nishani, mpaka aue yeye mwenyewe. Nishani hiyo, ni kitambulisho cha heshima. Heshima ya ushujaa ndiyo kusema, ni mwanaume, asiye muoga. Watemi walivaa nishani mkononi.  Mashujaa vitani walivaa nishani kichwani.

Zamani kama shujaa wa vita akiua maadui wawili, au watano, alishika pinde zao. Alishika upinde kwenye kamba ya kurushia mshale.  Upinde huo uliitwa Ikongolo. Tena alikata mkono wa kushoto wa maadui aliowaua. Alienda nyumbani akiwa ameshikilia ikongolo na viganja huku akiimba: “Mama yii! Ikongolo kumvamia mwenzako baba ni vigumu hivi!”

Huo ni wimbo wa wakali, kama vijana wakionekana wanachezea wimbo huo hupewa adhabu wale baba zao ya kutoa ng’ombe. Kama wakikaribia kufika nyumbani wale mashujaa na wote walioenda vitani, akina mama huwapokea wakiwa na mtama mweupe na kuanza kuwatupia, hiyo ikiwa ni ishara ya kuwapa moyo ili mioyo yao iwe mieupe na mikali huku wakipiga kigelele. (Hali hiyo huwa ni ishara ya kumtambulisha shujaa kwa Mtemi ili shujaa huyo apewe ng’ombe.)

Ndipo wanafanya sherehe. Watu wote huja kula sikukuu hiyo. Siku hiyo shujaa wa vita hutengenezewa dawa ili moyo wake utulie. Aongeze kuwa na nguvu za kuwashinda maadui.

Aache kuwaogopa maadui. Madawa hayo huwekwa kwenye chakula na kwenye nyama, wakisema, “leo wakali wanakula kali, wala kali walioenda kwenye vita.

Yule ambaye hakuenda kwenye vita hatakula hiyo kali. (nyama ya dawa hataisogelea, kama nyama ambayo haikuwekewa dawa, atatupiwa kama wanavyofanya kwenye jeshi la sungusungu.).

“Wimbo leo tutamsikiliza kujipenyeza kwake, eti ni wa mbulutu huwa kwenye mapaa, nigeuke na mashariki, kwa kinangelela waliangalia watu wa meatu, waliyalisha macho yao. Mama yii, hivyo ndivyo lilivyowafundisha, limekula na wa mgongoni, wote waliisha na watoto.”

Kama shujaa huyo aliua Simba huja na ngozi na kucha za yule Simba, ili watu waone kwamba kweli ameua. Ikawa ikongolo kumvamia mwenzio, baba ni vigumu, natoka jioni, na mkia wangu nauvuta. “Iyuhi (kulia ukali) utakosa bahati, kidogo nilie, akikimbia, akikimbia, hii hutakosa bahati kidogo nilie.”

Ikongolo ni hekima au heshima ya shujaa- Ikongolo huwa ni gongo la kufungia. Amemaliza kuweka ikongolo maadui wasiingie (hakuna uwezo wa kuingia mwishowe kwa vile wamemaliza kufunga.)

5. MUDAFULAGWA NYAGA BHULI?

Pindi tu, unapo hisi njaa, kwa nini una tamani kula mapema iwezekanavyo? (Swahili)

Quand tu as faim, pourquoi tu veux toujours manger le plus tôt possible? (French)

As soon as you experience hunger pangs (feel hungry) why do you always want to eat? (English)

 

SUKUMA: MUTAFULAGWA NYAGA BHULI?

Kahayile kenaka, kaliyombela higulwa ya bhanhu abhabhatub’ile, iki akikalile ka bhanhu, kagabhizaga ka bhuyegi ulu b’ikala bhigutile. Huguhaya giki, ukwikala bhigutile bhuli makanza abhanhu igenhaga bhuyegi ukubhoi.

Ihali ya bhanhu ulu bhutubha igalenganijiyagwa na luyaga. Mumho bhafulagwa luyaga. Huna igahayiyagwa na bhanhu, imihayo yeniyo ya luyaga lwa mu nda ya munhu. Ulu bhanhu bhahakaya ndebhe bhutubha mumho bhafulagwa luyaga ahakaya yeniyo. Igabhizaga jidamu ugwiguta abhanhu bhenabho, kulwa nduno, bhutubhu bhobho bhugabhachalilaga kubulaku.

Huguhaya giki, abhanhu abhatubhu bhadigutaga. Amasala gabho gagab’izaga galiganika higulwa ya shiliwa ukumanza gabho amingi.

Akahayile kenako kalilanga higulwa ya gub’iza na kajile kawiza mjiliwa na mukang’wele. Ili chiza uguleka kajile ka bhulaku bho jiliwa bhung’wi bho gub’itilija. Gugaleka amasala ga gaduta shiliwa duhu. Igelelilwe umunhu akutumile amasala gakwe mugwiyenhela maendeleyo ga mili na ga moyo, kukila mu bhu bulaku na bhung’wi bho gubhilitija.

Bharumi 14:17.

KISWAHILI: PINDI TU, UNAPO HISI NJAA, KWA NINI UNA TAMANI KULA MAPEMA IWEZEKANAVYO? (KWA NINI HAMPULIZWI UPEPO?)

Msemo huo unaongelea juu ya watu wenye njaa kwa vile maisha ya watu huwa ni ya furaha wakiwa wameshiba. Ndiyo kusema kwamba, watu wakiwa wameshiba kila wakati huendelea kuwa na furaha hiyo kwao.

Hali ya watu kujisikia njaa kulinganishwa na upepo. Ndipo wakati kama huo husemwa na watu, maneno hayo ya upepo wa ndani ya tumbo la mtu umempuliza mhusika huyo. Kama watu wakijisikia njaa kwenye familia fulani, maana yake, familia hiyo imepulizwa na upepo. Huwa inakuwa vigumu kula na kushiba kwa watu kama hao kwa sababu ya watu hao kujijengea tabia ya kuwa na ulafi wa chakula.

Hivyo, watu walafi huwa hawashibi. Akili zao huwa zinafikiria juu ya chakula kwa muda uliomwingi maishani mwao.

Msemo huo hufundisha watu juu ya kuwa na kiasi katika kula chakula na katika kinywaji. Ni vizuri kuacha tabia ya ulafi wa chakula na ulevi katika vinywaji.  Inatakiwa kutumia akili aliyonayo mwanadamu kwa kufikiria zaidi maendeleo mema ya kimwili ya kiroho badala ya kuwa na tabia ya ulafi na ulevi.

Waroma 14:17. ´Maana ufalme wa Mungu si shauri la kula na kunywa, bali unahusika na kuwa na uadilifu, amani na furaha iletwayo na Roho Mtakatifu.´