Sukuma Proverbs

1001. NSWA GO/GWA GEMA IWE.

Imiswa jili jisumbwa ijo jigajigemaga bhuli ginhu ijojilijibhona mumo jigab’izila jidamu na ginehe. Imiswa jinijo jigagemaga gulilya nulu liwe mgaka jalemelwa kunguno ya wiyumilija bhojo. Hunagwene abhanhu ulu bhalikomeleja gutumama nimo ndamu bhagayombaga giki, “Nswa go/gwa gema iwe.”

Ulusumo lunulo, lugatumilwa na nimi uyo agabhakomeleja watumami bhakwe gulimila ngunda gokwe mpaga bhuduja gugumala. Unimi ng’wunuyo, agalima ngunda ntale go mandege muchalo jilebhe.

Amandege genayo gagazwa na kukula chiza mpaga ingese yago yandya guyubhogohya abhatumami bhake unimi ng’winuyo. Uweyi agabhawila abhatumami bhakwe bhenabho giki, “mdiziyogohela miso ingese yiniyi, igemaji uguyilimila gitumo nswa gogamela gulya nulu liwe mubhone amafumilo gaho.”

Ntumami umo agayombaga giki, “lyehagi iki nageme uguyilimila ingese yiniyi, gitumo nswa gugalemala gulya liwe.” Abhiye bhaganshokeja giki, “gemaga dubhone ulu ugudula uguyimala uguyilimila.”

Untumami ng’wunuyo agagema ugugulimila ungunda yunuyo hado hado mpaga nose ugumala pye ugose. Aho ogumala ugugulimila ungunda gunuyo pye ugose, abhanhu bhagakumya noyi na guzunya iki, ‘nhana ugugema gugutumama unimo uyo galindamu gitumo nswa gugalemela gulya liwe, ili nzila ya kupandika bhukwabhi bhutale ukubhanhu.’ Hunagwene abha masala wagalanga bhanhu gutumama milimo midamu bho guyomba giki, “Nswa go/gwa gema (gulya liwe) iwe.”

Ulusumo lunulo, lolanga bhanhu higulya ya gub’iza na wiyanguji bho gugema gutumama milimo yabho bho wiyumilija mpaga bhu guyimala nulu igab’iza midamu na ginehe. Ijigemelo ja milimo yiniyo ili kihamo na: gwandya nimo gupya, bhusuluja bhupya na yingi mingi iyo ikolile na yiniyo.

Lulibhakomeleja abhanhu gwigulambija gutumama milimo yabho kugiki bhadule guyimala wangu na gupandika matwajo mingi umuwikaji bhobho.

Ulusumo lunulo, lobhakomeleja abhanasayansi gubhutumila ubhugagaja bhobho jinagwita bhukengeji bho gupandika bhugota bho gupija bhusadu bho bhuviko – 19. Iligelelwa bhab’ize na wiyumilija bho gwita bhugemi umaabhara bho nduhu gugwa nhola mpaga bhabhupandika ubhugota bho guyipija isata yiniyo.

WIYUMILIJA

Ulusumo lunulo lulingisilile giki, Unswa gugagemaga nulu gugaduma uguduja. Kalihoyi kahayile ka muwelelo ngima, “bhutiho bhuhub’i umugugema.” Winston Churchill agayomba giki, “udizugwa nholo.” Nu Wayne Getsky: “ugufuja 100% magongo ayo udutulaga.” Agayomba a hiwe lya jigila uko Shinyanga: “agagema.”

Mathayo 7:13-14.

Luka 13:24-25.

Yohana 14:6.

NTAKATIFU PAULO HIGULYA YA MILIMO MIDAMU

Waefeso 4:3.

Waebrania 12:14.

AKATUMAMILE KA LUSUMO LUNULO IJINA HAHA NUMU WIKAJI BHO JIZUNYA.

Idiyu ya ijumaa inhale untakatifu Petro agogoha ugunkanila UKristo na upela ukunu alota moto bhadala ya gwigulambija gusola wasa bho guntanila Usebha Yesu Kristo.

Abhamisionari bhagema gwibhegelaja chiza umubhutumami bhobho. Igelelilwe guleka kikalile kabho akagukaya kugiki bhadule gumanila uwikajaji ubhupya bhunubho. Uwibhakizu bho kikalile kapya bhulombile gucha umukikajile aka gukaya yabho.

Umisionari agingila muwikaji bho bhanhu bhapya na gutuula mizwi umuwikaji bhunubho ubho agabhumanilaga hado hado. Iyiniyo igalunganijiyagwa mu nimo go gutangaja Injili. Umisionari agifunyaga bho guzunya kikalile kapya akabhanhu bhangi. Umunhu ng’wunuyo agajaga ku Si iyo idamanyikile na adogohile ugugema.

Umisionari ali munhu uyo alina bhugagaja bho gubhiza Ntakatifu. Gubhitila bhub’atizo bhuli Nzunya agab’izaga nmisionari uyo agatananyaga nhulu ja ng’wa Sebha, Yesu Kristo, ukubhangi gubhitila mukikalile kakwe. Igelelilwe wikale wikaji bhutakatifu.

 

KISWAHILI: MCHWA ULIJARIBU JIWE.

Mchwa ni viumbe wanaojaribu kula kila kitu wanachokutana nacho hata kama kitakuwa kigumu namna gani. Mchwa hao hujaribu kula hata jiwe mpata wahakikishe kwamba wameshindwa kwa sababu ya uvumilivu wao. Ndiyo maana watu wakiwa na kazi ngumu huhimizana kuendelea kuitekeleza kazi hiyo kwa kusema kwamba, “mchwa alijaribu jiwe.”

Methali hiyo hulinganishwa kwa mkuliwa mwenye uvumilifu wa kutekeleza kazi zake aliyewahimiza wafanyakazi wake kulipalilia shamba lake mpaka wakafaulu kulimaliza. Mkulima huyo alilima shamba kubwa la mahindi katika kijiji fulani.

Mahindi hayo yaliota na kuchipua vizuri mpaga magugu yake yakaanza kuowaogopesha au kuwatia wasiwasi wafanya kazi wake. Mkuliwa huyo, aliwaambia wafanyakazi wake hao kwamba, “msiogopee macho kwa kuyaangalia magugu haya, jaribuni kuipalilia palizi hiyi kama wale mchwa walivyoaribu kula hata jiwe ili muone matokeo yake.”

Mfanya kazi mmoja alisema, “ngoja mimi nijaribu kuipalilia hii palizi, kama hao mchwa waliojaribu kula jiwe.” Wengine walimjibu, “jaribu tuone kama utaweza kuimaliza.”

Mfanya kazi huyo alijaribu kulipalilia shamba lile pole pole mpaka akalimaliza lote. Alipomaliza kulipalilia shamba lile lote watu walishangaa sana na kukiri kwamba, ‘kweli kujaribu kufanya kazi ambayo ni ngumu kama wale mchwa walivyojaribu kula jiwe, ni njia ya kupata mafanikio makubwa katika maisha ya mwanadamu.’ Ndiyo maana wenye busara walifundishana kujaribu kufanya kazi ngumu kwa kusema kwamba, “mchwa ulijaribu (kula) jiwe

Methali hiyo hufundisha watu juu ya kuwa na uthubutu wa kujaribu kuzitekeleza kazi zao kwa uvumilivu hata kama zitakuwa ngumu kiasi gani. Mifano ya kazi hizo ni pamoja na kuanza kazi mpya ya kujiajiri au kuajiriwa kwenye maofisi mbalimbali yakiwemo yale ya kiserikali na ya watu binafsi, kuanza biashara mpya na kadhalika.

Ina wahimiza watu kuongeza bidii katika kuyatekeleza majukumu yao ili waweze kuyakamilisha mapema iwezekanavyo kwa ajili ya kujipatia mafanikio mengi maishani mwao.

Methali hiyo huwahimiza pia wanasayansi kuutumia ubunifu wao katika kufanya tafiti za kuwawezesha kupata dawa za kutibu magonjwa mbalimbali ukiwemo ule unaotokana na virusi vya corona, ujulikanao kama Uviko -19. Wanatakiwa kuwa na uvumilivu wa kufanya majaribio mengi kwenye maabara bila kukata tamaa mpaka waweze kulikamisha lengo la kupata tiba ya ugonjwa huo.

MADA: UVUMILIVU.

Maana ya methali hii ni kwamba mchwa hujaribu hata usiweze kufanya hivyo. Kuna msemo wa ulimwengu wote usemao: Hakuna ubaya katika kujaribu. Winston Churchill: “Usikate tamaa.” Wayne Gretsky: “Unakosa 100% ya picha za magongo ambazo hupigi.” Alisema kwenye gravestone huko Shinyanga: “Alijaribu.”

SAMBAMBA ZA KIBIBLIA

Mathayo 7:13-14 “Ingieni kwa kupitia mlango ulio mwembamba; maana mlango ni mpana, na njia ni pana iendayo upotevuni, nao ni wengi waingiao kwa mlango huo. Jinsi lango ni jembamba na njia iliyosonga iendayo uzimani. Na wanaoipata ni wachache.”

Luka 13:24-25 “Jitahidini kuingia kwa kupitia mlango ulio mwembamba, kwa maana nawaambia ya kwamba wengi watajaribu kuingia lakini hawatapata nguvu za kutosha. Baada ya mwenye nyumba kusimama na kuufunga mlango, ndipo ninyi mtasimama nje mkibisha hodi na kusema, ‘Bwana, tufungulie mlango.’ Naye atawaambia, ‘Sijui mnatoka wapi.”

 Yaani kujitahidi kuingia kwa lango jembamba ni kazi ngumu inayohitaji nidhamu.

Yohana 14:6 “Yesu akamwambia, Mimi ndimi njia na kweli na uzima. mtu haji kwa Baba ila kwa njia ya mimi.”

MTAKATIFU PAULO JUU YA KAZI NGUMU.

Waefeso 4:3 Mtakatifu Paulo anasisitiza katika “kujitahidi kuuhifadhi umoja wa roho kwa kifungo cha amani;

Waebrania 12:14 “Tafuteni kwa bidii kuwa na amani na watu wote, na huo utakatifu, ambao hapana mtu atakayemwona Bwana asipokuwa nao.”

MATUMIZI YA KISASA NA MAISHA YA KIDINI

Asubuhi ya Ijumaa Kuu Mtakatifu Petro aliogopa kumshuhudia Kristo na akakimbia huku akiota moto badala ya kufanya juhudi na kwa ujasiri kuchukua nafasi hiyo katika kumshuhudia Kristo.

Mmishonari hana budi kujaribu, kujihayatarisha vizuri. Mmishonari anapaswa kuacha utamaduni wake wa nyumbani ili kugundua mambo mapya katika mahali papya. Mshtuko wa kiutamaduni unahusisha mchakato wa kufa. Mmisionari huingia katika maisha ya watu wapya na kuweka mizizi katika mahali papya na utamaduni mpya – uzoefu ambao anaweza kuitwa kuishi tena na tena. Hii inaunganishwa na hatari katika mchakato wa uinjilishaji. Mmisionari yuko wazi kwa mawazo mapya na tamaduni mpya. Mtu kama huyo huenda kwenye eneo lisilojulikana na haogopi majaribio.

Mmishonari ni mtu makini anayejaribu/anafanya juhudi ya kuwa mtakatifu. Kupitia ubatizo kila Mkristo anakuwa mmishonari anayehubiri habari njema ya Yesu Kristo, kwa wengine kupitia njia yake ya kuishi. Anapaswa kujitahidi kuishi maisha matakatifu.

Methali hii hufundisha watu jinsi ya kuwa na ujasiri mkubwa wa kujaribu kutekeleza kazi zao bila kujali ni ngumu jinsi gani. Mfano wa kazi hizo ni pamoja na: kuanza kazi mpya ya kujiajiri au kazi ya ofisini, kuanzisha biashara mpya, ugunduzi wa kisayansi unaopelekea uwepo wa Meli, ndege na kadhalika.

Inawahimiza watu kufanya kazi kwa bidii zaidi katika kutekeleza majukumu yao ili waweze kuyakamilisha mapema iwezekanavyo kwa ajili ya kujipatia mafanikio makubwa katika miradi yao.

Methali hii pia inawahimiza wanasayansi kuendelea kutumia ubunifu wao katika kufanya tafiti ambazo zinaweza kupelekea kupatikana kwa dawa za kutibu magonjwa mbalimbali, yakiwemo haya yanayosababishwa na virusi vya corona, vinavyojulikana kwa jina la Uviko-19.

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ENGLISH: THE ANT TRIED (MADE AN EFFORT TO EAT) THE ROCK (STONE).

Ants are creatures that try to eat everything which they come across, no matter how difficult it may be. These ants try to eat even a stone enough to make sure that they have failed because of their patience. That is why when people have a difficult work encourage one another to keep going by saying, “the ant tried (made an effort to eat) the rock (stone).”

This proverb is compared to a patient farmer who encourages his workers to weed his field until they have successfully completed it. This farmer cultivated a large maize field in one village.

The maize sprouted and grew well until the weeds began to frighten or disturb its workers. He said to his workers, “do not be afraid just by looking at these weeds, try to weed them out as the ants tried to eat even a stone, so as to see the results.”

One worker said, “Let me try to weed this field, similar to the ants that tried to eat the stone.” The other workers replied, “Let us see if you can finish it.”

The laborer tried to weed the field slowly until he finished it all. When he had finished weeding the whole field, the people were amazed and confessed that, ‘surely trying to work as hard as ants tried to eat a stone, is the way to great success in human life.’ That is why the wise men taught each other to work hard tolerantly by saying, “the ant tried (made an effort to eat) the stone.”

THEME: PERSEVERANCE.

The meaning of this proverb is that the ant tries even if it cannot do it. There is a universal saying: There is no harm in trying. Winston Churchill: “Don’t give up.” Wayne Gretsky: “You miss 100% of the shots in hockey that you don’t take.” Saying on gravestone in Shinyanga: “He tried.”

BIBLICAL PARALLELS

Scripture: Matthew 7:13-14, “Enter through the narrow gate for the gate is wide and the road is broad that leads to destruction, and those who enter through it are many. How narrow the gate and constricted the road that leads to life. And those who find it are few.”

Luke 13:24 – 25, “Strive to enter through the narrow door, for many, I tell you, will attempt to enter but will not be strong enough. After the master of the house has arisen and locked the door, then will you stand outside knocking and saying, ‘Lord, open the door for us.’ He will say to you in reply, ‘I do not know where you are from.’

 That is say, striving to enter by the narrow gate is a hard work which takes discipline.

John 14:6, “Jesus said to him, “I am the way and the truth and the life. No one comes to the Father except through me.”

PAUL ON HARD WORK.

Ephesians 4:3, St. Paul insists in “striving to preserve the unity of the spirit through the bond of peace:”

Hebrews 12: 14, “Strive for peace with everyone, and for that holiness without which no one will see the Lord.”

Ants, Strong, Stone, Power, Nature, Team

CONTEMPORARY USE AND RELIGION APPLICATION

On Good Friday morning St. Peter was afraid to witness to Christ and ran away while warming himself at the fire rather than making an effort and boldly take the opportunity to witness Christ.

The missionary has to try, to take risks. The missionary has to leave behind his or her home culture to discover new things in a new place.  Culture shock involves a dying process.  The missionary enters into the life of a new people and puts down roots in a new place and new culture – an experience that he or she may be called to again and again.  This is connected to the risk in the evangelization process.  The missionary is open to new ideas and new cultures.  Such a person goes to unknown territory and is not afraid to experiment. 

A missionary is a serious person who tries/makes an effort to be holy. Through baptism every Christian becomes a missionary who preaches the good news of Jesus Christ, to others through his or her way of living. He or she has to strive for living a holy life.

This proverb teaches people on how to have strong courage of trying to carry out their tasks no matter how difficult they may be. Examples of such jobs include: starting a new self-employment work or office job, starting a new business, scientific discovery which leads to the presences of Ships, airplanes and so on.

It encourages people enough to work harder in fulfilling their responsibilities so that they could complete them as early as possible for achieving greater successes in their projects.

This proverb also encourages scientists to carry on using their innovations in doing researches which can lead to the finding of medicines for treating various ailments, including this which is caused by the corona virus, which is known as Covid 19.

999. UNYAGA GONONDEJA UMUNHU KUNUMA.

Ulusumo lunulo, luhoyelile nyaga uyo guganondeja munhu. Unyaga gunuyo, gugahuyembaga goja bhuli kwene uko gudeb’eleja, kunguyo gudi na lwande lumo. Aliyo ugoyi guganondeja munhu nhebhe, mpaga abhanhu bhuyukumya. Hunagwene abhanhu bhenabho bhagayomba giki, “unyaga gonondeja umunhu kunuma.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ohubhaga mhayo upela aliyo wigela uyo omonaga. Umunhu ng’wunuyo, agakubhijiwa mpaga ugading’wa kunguno ya gutongelwa nu munhu ng’wunuyo uyo umona aha alihuba henaho. Uweyi agading’wa na gulipishiwa majikolo ayo galenganilile nu bhuhub’i bhokwe bhunubho, kunguno ya gwita yabhabhi yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu munhu uyo guganondeja unyama ukunuma, kunguno nuweyi aho ohub’a upela, agalondejiwa na bhanhu mpaga ugading’wa na gulipishiwa majikolo mingi, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “unyaga gonondeja umunhu kunuma.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gwita mihayo ya bhubhi, umukikalile kabho, kugiki bhadule kujilanhana chiza isabho jabho, na gwikala bho mholele na bhichabho, umuwikaji bhobho.

Kutoka 2:11-15.

KISWAHILI: UPEPO UNAMFUATA MTU NYUMA.

Methali hiyo, huongelea juu ya upepo uliomfuata mtu nyuma. Upepo huo, huvuma kwenda kokote utakakoelekea kwa sababu hauna upande mmoja. Lakini upepo huo ulimfuata mtu fulani mpaga watu wakashangaa. Ndiyo maana walisema kwamba, “upepo unamfuata mtu nyuma.”

Methali hiyo, hulinganishwa kwa mtu yule aliyetenda kosa akakimbia wakati yupo aliyemuona. Mtu huyo, alifuatwa mpaga akakamatwa kwa kufuata maelekezo ya mtu yule aliyemuona alipokuwa akitenda kosa hilo. Yeye alikamatwa na kupewa adhabu ya kulipa mali nyingi, zilizolingana na kosa hilo, kwa sababu ya kutenda uovu huo, maishani mwake.

Mtu huyo, hufanana na yule aliyefuatwa na upepo kwa nyuma, kwa sababu naye alifuatwa na kukamatwa kule alikokimbilia baada ya kutenda kosa, katika maisha yake. Ndiyo maana watu walimwambia kwamba, “upepo unamfuata mtu nyuma.”

Methali hiyo, hufundisha watu juu ya kuacha kutenda uovu, katika maisha yao, ili waweze kuzitunza vizuri mali zao, na kuishi kwa amani na watu wao, maishani mwao.

Kutoka 2:11-15.

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ENGLISH: THE WIND FOLLOWS A PERSON BEHIND.

The overhead proverb speaks of the wind that followed a man behind. The wind blows by going anywhere because it does not have one side only. Nevertheless this wind was following a person such that people were amazed. That is why they said that, “The wind follows a person behind.”

This proverb is related to a person who commits a crime and runs away when someone has seen him. This man was followed by people who followed instructions of the man who saw him committing the crime until he was arrested. He was arrested and sentenced to pay a large amount of property as a warning for not committing the same crime in his lifetime.

This man is like the one who was pursued by the wind in the background, because he was also followed by the one who saw him committing such crime to the point of being arrested. That is why people said to him that, “the wind follows a person behind.”

This proverb teaches people about stopping doing evil things in their lives, so that they can take good care of their possessions enough to live in peace with their societal members.

Exodus 2: 11-15.

996. IGUSHAGE NA MUNHU O JIKOLO, UDIZIGUSIJA JIKOLO.

Ulusumo lunulo, luhoyelile higulya ya wigusija bho jikolo na wigusha na munhu ijikolo. Umunhu uyo agigushaga na munhu o jikolo agapandikaga bhuyeji uweyi kihamo nuyo alinajikolo ng’wunuyo, bho gongeja masala gagusab’ila.

Aliyo lulu, umunhu uyo agigusijaga jikolo agajib’ipyaga na gujimala bho gujitumamila sagala, umukikalile kakwe. Umunhu ng’wunuyo, agapandikaga makoye ga guhab’ika kunguno ya kujigusija sagala ijikolo jakwe jinijo. Hunagwene abhanhu bhagang’wilaga giki, “igushage na munhu o jikolo, udizigusija jikolo.”

Ulusumo lunulo, lugayombagwa kuli munhu uyo agajikenagulaga bho gujitumila sagala ijikolo jakwe, umukikalile kakwe. Umunhu ng’wunuyo, agajib’ipyaga ijikolo jakwe bho gujigusija sakala na gujigulila maginhu ayo gadina solobho yoseyose, kunguno ya gugayiwa masala na witegeleja bho katumamilile ka sabho jakwe jinijo. Uweyi agajimalaga gujib’ipya na gujikenagula sagala isabho jakwe jinijo kunguno ya gujigusija sagara chiniko, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agajimala gujigusija sagala ijikolo jakwe, kunguno nu weyi agajimalaga isabho jakwe bho gujigusija sagala umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “igushage na munhu o jikolo, udizigusija jikolo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na masala ga gujilang’hanila chiza isabho jabho bho gujitumamila na witegeleja bhutale, kugiki jidule gubhambilija chiza, umuwikaji bhobho.

Mathayo 19:-23-24.

Luka 15:11-13.

KISWAHILI: CHEZA NA MTU MWENYE MALI, USICHEZEE MALI.

Methali hiyo, huongelea juu ya uchezeaji wa mali na kucheza na mtu mwenye mali. Mtu yule ambaye hucheza na mtu mwenye mali hupata furaha ya kujifunza namna ya upataji wa mali wakiwa pamoja na mwenye mali hizo.

Lakini mtu achezeae mali huziharibu na kuzimaliza kwa kuzitumia hovyo katika maisha yake. Mtu huyo, hukumbwa na tatizo la umaskini kwa sababu ya kuzichezea hovyo mali zake hizo. Ndiyo maana watu humuonya kwa kumwambia kwamba, “cheza na mtu mwenye mali, usichezee mali.”

Methali hiyo, hutumiwa kwa mtu yule ambaye huiharibu mali yake kwa kuitumia hovyo, katika maisha yake. Mtu huyo, huviharibu vitu vyake hivyo kwa kuzichezea hovyo kwa sababu ya kukosa akili ya umakini katika matumizi ya mali zake hizo. Yeye huzimaliza mali zake hizo, na kukumbwa na tatizo la umaskini kwa sababu ya kuzichezea hovyo mali zake hizo, maishani mwake.

Mtu huyo, hufanana na yule aliyevimaliza vitu vyake kwa kuvichezea hovyo, kwa sababu naye huzimaliza mali zake kwa kuzichezea hovyo, katika maisha yake. Ndiyo maana watu humwambia kwamba, “cheza na mtu mwenye mali, usichezee mali.”

Methali hiyo, hufundisha watu juu ya kuwa na akili ya kuwawezesha kuzitunza mali zao kwa kuzitumia wakiwa na umakini mkubwa, ili ziweze kuwasaidia vizuri, maishani mwao.

Mathayo 19:-23-24.

Luka 15:11-13.

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ENGLISH: PLAY WITH SOMEONE WHO HAS WEALTH BUT DO NOT PLAY WITH WEALTH.

The overhead proverb speaks about playing with property and playing with a wealthy person. The person who plays with the person who owns the property finds joy of learning how to acquire the property from such owner of possessions.

Nonetheless a man who squanders his possessions destroys them as well as himself by misusing them in his life. This man, however, suffers from poverty because he wasted his resources. That is why people warn him by saying that, “play with someone who has wealth but do not play with wealth.”

This proverb is applied to the man who squanders his belongings by wasting them in his life. This man, in effect, destroys his possessions by playing with them carelessly because of a lack of common sense in usage of his belongings. He squanders his wealth to point of suffering from poverty because of finishing them in useless matters.

This person is like the one who squanders his possessions by playing with them, because he also squanders his wealth by his carelessness in taking care of them in his life. That is why people say to him that, “play with someone who has wealth but do not play with wealth.”

This proverb instills in people a clue on how to be intelligent enough to take care of their possessions by using them with great care, so that they can nicely help them in their lives.

Matthew 19: -23-24.

Luke 15: 11-13.

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995. JA NG’WINIKILI JIGALIYAGWA NA NG’WENEJO.

Ung’winikili jikolo ali munhu uyo adebhile umo ujicholela isabho jinijo. Umunhu uyo agikalaga na jikolo jakwe agajilyagwa weyi bho nduhu uo gunemeja kunguno jili sabho jakwe. Uweyi agabhalemeja abho bhagamonelaga wilu umubhuli bho jikolo jakwe jinijo. Hunagwene agabhawilaga giki, “ja ng’winikili jigaliyagwa na ng’wenejo.”

Ulusumo lunulo, lugayombagwa kuli munhu uyo agabhabhonelaga wilu abhanhu abho bhagalyaga sabho jabho. Umunhu ng’wunuyo, alina nhungwa ja gubhakolwa abhiye abho bhagajilyaga chiza isabho ijo bhajichola bhoyi b’inikili, kunguno ya wilu bhokwe bhunubho, umukikalile kakwe. Uweyi agitindikaga gutumama milimo yakwe sagara kunguyo ya guhoyela mihayo ya abhiye abho bhagajitumilaga jikolo getumo bhatogelilwe bhoyi bhinikili, umuwikaji bhobho.

Umunhu ng’wunuyo, agikolaga nuyo omonelaga wilu umunhu uyo alyaga jikolo jakwe, kunguno nuweyi agabhabhonelaga wilu abhasabhi abho bhagajitumilaga isabho jabho gitumo bhatogelilwe bhoyi b’inikili, umuwikaji bhobho. Hunagwene abhanhu bhagang’wilaga giki, “ja ng’winikili jigaliyagwa na ng’wenejo.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja gubhabhonela wilu abhanhu abho bhagalyaga jikolo jabho, kugiki bhadule gwigulambija gutumama milimo ya gubhenhela matwajo mingi, umuwikaji bhobho.

Yoshua Bin Sira 31:8.

Yoshua Bin Sira 3:8.

 

KISWAHILI: ZA MWENYEWE HULIWA NA MWENYEWE.

Mwenye mali ni mtu anayefahamu jinsi alivyojitafutia mali hizo. Mtu huyo, huzitumia mali hizo kwa kuzila akiwa na uhuru kwa sababu ni haki yake kutumia mali zake kama apendavyo. Yeye huwakataza wale wanaomuonea wivu azitumiapo vizuri mali zake hizo, kwa sababu hawana haki ya kumzuia kuila atakavyo mali yake hiyo. Ndiyo maana huwaambia kwamba, “za mwenyewe huliwa na mwenyewe.”

Methali hiyo, hutumiwa kwa mtu yule ambaye huwaonea wivu wale wanaokula mali zao. Mtu huyo, ana tabia ya kuwachukia watu wanaotumia mali zao hizo kama wapendavyo wenyewe, kwa sababu ya wivu wake huo, katika maisha yake. Yeye hujichelewesha bure kufanya kazi zake kwa sababu ya kuongelea wale wanaotumia mali zao kama wapendavyo, maishani mwao.

Mtu huyo, hufanana na wale waliomuonea wivu yule aliyekuwa akitumia mali yake kama apendavyo, kwa sababu naye huwaonea wivu matajiri wanaotumia utajiri wao kama watakavyo wao wenyewe, maishani mwao. Ndiyo maana huwaambia watu kwamba, “za mwenyewe huliwa na mwenyewe.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kuwaonea wivu watu wanaotumia mali zao kama wapendavyo, ili waweze kuutumia muda wao kwa kujibidisha kufanya kazi zao za kuwaletea mafanikio mengi, maishani mwao.

Yoshua Bin Sira 31:8.

Yoshua Bin Sira 3:8.

cow-12

woman-211

ENGLISH: THE PROPERTY OF THE OWNER IS EATEN BY THE OWNER.

A property of owner is something which the one who has it knows how he or she sought it. This owner, in effect, uses it for eating freely because it is his right to spend his property as he/she likes. He/she forbids those who are jealous of him/her when he/she makes good use of it, because they have no right to stop him/her from eating it. That is why he tells them that “the property of the owner is eaten by the owner.”

This proverb is applied to a man who envies those who eat their possessions. This man has a tendency of hating people who spend their property as they like themselves, because of his jealousy in his life. He delays in vain in doing his works because of speaking about those who use their wealth according to their wishes in their lives.

This man resembles those who envied the one who used his wealth as he wished, because he also envies the rich people who use their wealth according to their interests in their lives. That is why he tells people that “the property of the owner is eaten by the owner.”

This proverb teaches people on how to stop being jealous of people who use their wealth as they like, so that they can spend their time for working hard enough to bring them more successes in their lives.

Joshua Bin Sirach 31: 8.

Joshua Bin Sirach 3: 8.

 

african-girl-

994. NOMO GO NTALE GULINA B’UNONU.

Unomo ugo ntale ili mihayo iyo agayiyombaga ulu alifunya ilange ukubhanhu bhakwe. Abhanhu abho bhagayigwaga imihayo yakwe bho gulidimila chiza ililange lwake linilo, bhagapandikaga bhunonu. Ubhunonu bhunubho jili mbango ijo bhagajipandikaga ulu bhalikalana chiza ililange lya ntale obho ng’wunuyo. Hunagwene bhagayombaga giki, “nomo go ntale guli na b’unonu.”

Ulusumo lunulo, lugalenganijiyagwa kubhana abho bhali na wigwi bho gwiyikalana chiza imihayo ya myaji obho, umukikalile kabho. Abhana bhenabho, abhayigwaga imihayo ya myaji obho ng’wunuyo na guyikalana gufumila ahabhunigini mpaga ha bhutale bhobho, kunguno ya nhungwa jabho ijawiza jinijo. Abhoyi bhagapandikaga mbango ja gwikala chiza na bhanhu na gub’iza na sabho ningi, umuwikaji bhobho, kunguno ya wigwi bhobho ubho gulikalana chiza ililange lya myaji obho ng’wunuyo.

Abhana bhenabho, bhagikolaga nabho bhagalikalana chiza ililange lya ntale obho, mpaga bhupandika matwajo mingi, kunguno nabho bhali na wigwi bho gulikalana chiza ililange lya myaji bhobho, ilo ligabhenhelaga mpango ja bhusab’i na gwikala chiza na bhanhu bhabho, umuwikaji bhobho. Hunagwene bhagayombaga giki, “nomo go ntale gulina b’unonu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gub’iza na wigwi bho gulidilila ilange liza lya bhatale bhabho na gulikalana chiza, kugiki bhadule kupandika mbango ja gusab’a na gwikala chiza na bhanhu bhabho, umuwikaji bhobho.

Mithali 7:1-3.

Mithali 6:20-23.

1Yohana 3:18.

Mathayo 23:37-39.

Yohana 1:11-12.

Mithali 22:12.

Waefeso 6:1-4.

KISWAHILI: MDOMO WA MKUBWA UNA UTAMU.

Mdomo wa mkubwa ni maneno anayoyaongea mtu huyo anapowapatia maadili mema watu wake. Watu wanaoyasikia maneno yake hao, kwa kuyajali katika kuyaishi maadili hayo mema, hupata utamu. Utamu huo, ni Baraka wanazozipata wanapoyaishi maadili hayo mema ya mkubwa wao huyo. Ndiyo maana husema kwamba, “mdomo wa mkubwa una utamu.”

Methali hiyo, hulinganishwa kwa watoto wale ambao wana utii wa kuyaishi maadili ya mzazi wao, katika maisha yao. Watoto hao, huyaishi maneno ya mzazi wao kwa kuishi katika maadii mema kuanzia utotoni hadi ukubwani mwao, kwa sababu ya tabia yao hiyo njema. Wao hupata Baraka za kuishi vizuri na watu wao na kuwa na mali ninyi maishani mwao, kwa sababu ya utii wao huo kwenye maadili ya mzazi wao.

Watoto hao, hufanana na wale walioyaishi maadili ya mkubwa wao, mpaga wakapata mafanikio mengi, kwa sababu nao wana utii wa kuyaishi maadili ya mzazi wao, yanayowaletea Baraka za kuishi na watu wao vizuri. Ndiyo maana huwaambia watu kwamba, “mdomo wa mkubwa una utamu.”

Methali hiyo, hufundisha watu juu ya kuwa na utii wa kuyajali maadili ya wakubwa wao na kuyaishi vizuri, ili waweze kupata Baraka za kutajirika na kuishi vizuri watu wao, maishani mwao.

Mithali 7:1-3.

Mithali 6:20-23.

1Yohana 3:18.

Mathayo 23:37-39.

Yohana 1:11-12.

Mithali 22:12.

Waefeso 6:1-4.

elder-1

SON OF THE CHIEF

ENGLISH: “THE MOUTH OF AN ELDER PERSON HAS SWEETNESS.”

The mouth of the elder person has sweetness because of speaking words of wisdom which provide listeners with good manners. People who hear those words learn moral for taking care of their societal members. They become aware of good values enough to find sweetness in applying them to their daily lives. Such sweetness is the blessing which they receive as they live up to their high moral standards. That is why they say that, “The mouth of an elder person has sweetness.”

This proverb is compared to children who are obedient to the moral values ​​of their parents in their lives. These children, in turn, live up to their parent’s words by living a good life from infancy to adulthood, because of their good behaviors. They get blessings of living well with their people because of their obedience to their parent’s values.

These children are like those who lived up to the values ​​of their elders who have had great successes, because they too have the obedience to live up to their parents’ values, which bring them with blessings of living well with their people. That is why they tell people that, “the mouth of an elder person has sweetness.”

This proverb imparts in people a clue on how to be obedient to the values of their socieities enough to live on the morals of their elders by liveing peacefuly with others, so that they may receive blessings of getting rich enough to support their family members in attaining their goals.

Proverbs 7: 1-3.

Proverbs 6: 20-23.

1 John 3:18.

Matthew 23: 37-39.

John 1: 11-12.

Proverbs 22:12.

Ephesians 6: 1-4.