Sukuma Proverbs

774. YAPAMA BHUGONG’HO HUNA WA KOBHA MASANZU.

Ulusumo lunulo, lwandija kuli nsabhi o mitugo uyo oliadagitile chiza ulugutu imitugo jinijo. Umunhu ng’wunuyo olina mbuli ijo jikalaga mlugutu ulo nduhu mazangu.

Lushigu lumo, igingila subhi umulutu lo mbuli jakwe jinijo, yuyidima imo. Aho isubhi yiniyo yayisolwa imbuli yakwe, huna wandya guchola masanzu gaguluchibhila ulugutu lokwe. Hunagwene abhanhu bhagang’wilaga giki, “yapama bhugong’ho huna wakobha masanzu.”

Ulusumo lunulo, lugalenganiyagwa kuli munhu uyo adibhegelejaga chiza hayo gatali ugumpandika amakoye, umukikalile kakwe. Umunhu ung’winuyo, agadumaga uguginja makoye genayo ulu gansanga, kunguno ya wilendeja bhokwe. Uweyi adatumamaga chiza imilimo yakwe, ulu gashigaga amakanza ga guja kumilimo.

Umunhu ng’wunuyo, agikolaga nu nsabhi o mitugo uyo agasojiwa mbuli yakwe na subhi, kunguno nuweyi adibhegelejaga haho gatali ugunpandika amakoye, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “yapama bhugong’ho huna wakobha masanzu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwibhegeleja chiza haho bhatali ugupandika amakaye, umukikalile kabho, kugiki bhadule gugahangija amakoye ayo galabhapandike, umuwikaji bhobho.

1 Petro 5:8-9.

KISWAHLI: AMEGONGA MLANGO NDIYO UMETAFUTA MIIBA.

Methali hiyo, ilianzia kwa tajiri wa mifugo ambaye hakulijenga vizuri zizi lake. Mtu huyo, alikuwa na mbuzi waliokuwa wakiishi kwenye zizi lisilokuwa na mlango.

Siku moja, aliingia chui kwenye zizi hilo akachukua mbuzi mmoja. Chui huyo alipompeleka yule mbuzi, ndipo yule tajiri akaanza kutafuta miiba ya kufungia kwenye mlango wa mbuzi wake hao. Ndiyo maana watu walimwambia kwamba, “Amegonga mlango ndiyo unatafuta miiba.”

Methali hiyo, hulinganisha kwa mtu yule ambaye hajiandai vizuri kabla hajapata matatizo, katika maisha yake. Mtu huyo, hushindwa kuyatatua matatizo yanayompata kwa sababu ya kujisahau kwake. Yeye hafanyi kazi unapofika wakati wa kuzitekeleza kazi hizo.

Mtu huyo, hufanana na yule ambaye chui alimchukulia mbuzi wake, kutokana na kujisahau kwake, kwa sababu naye hujisahau kujiandaa mpaka matatizo yanamkuta, ndipo anaanza kuhangaika kutafuta ufumbuzi. Ndiyo maana watu humwambia kwamba, “amegonga mlango ndiyo unatafuta miiba.”

Methali hiyo, hufundisha watu juu ya kujiandaa vizuri kukabiriana na matatizo mbalimbali kabla hayajawapata katika maisha yao, ili waweze kuyatatua yanapowakuta, maishani mwao.

1 Petro 5:8-9.

 

leopard subhu

goats

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ENGLISH: IT HAS KNOCKED ON THE DOOR WOODS THEN YOU HAVE LOOKED FOR DOOR CLOSING THORNS (ONE SHOULD BE RESPONSIBLE FOR ONE’S ACTIONS).

The overhead proverb began with a wealthy cattle man who did not build his barn well. He had goats that lived in a barracks without a door.

One day, a leopard entered into the barn and took one of the goats. Then such rich man began to look for thorns to lock in the door of his goats. That is why people said to him, “it has knocked on the door woods then you have looked for door closing thorns.”

This proverb is compared to a person who is unprepared before he/she has a problem, in life. Such person, in turn, becomes unable to solve those problems that befall him/her because of his/her forgetfulness. He/she does not work when it comes time to carry out those tasks.

This person is similar to the one whom the leopard took from him his goat, due to his forgetfulness, because he also forgets to prepare himself until problems befall him then he begins to struggle to find a solution. That is why people say to him, “it has knocked on the door woods then you have looked for door closing thorns.”

This proverb teaches people on how to prepare well to deal with various problems before they get into their lives, so that they can solve them when they find them, in their lives.

1 Peter 5: 8-9.

 

772. NTI GO MHELA GUTAPILILAGWA KABHILI.

Ulusumo lunulo lulolile munhu uyo obhitaga ng’wipolu lya ndimu nhali. Abhiye bhagang’wila, “udizubhite ung’wipolu linilo kunguno jilihoyi ndimu nhali noyi.” Uweyi agashosha, “ulujunitula nagupela.” Umunhu ng’wunuyo, ahongila duhu moyi, agatulya na ndimi mhali upela mpaka ugapilila ha nti go mhela.

Abhanhu bhung’wila hangi giki adizubhite hangi ung’wipolu linilo, kunguno unti uyo upilila gunuyo, gutapililagwa kabhili. Hunagwene bhagang’wila giki, “nti go mhela gutapililagwa kabhili.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo oliohubha ulekejiwa, umukikalile kakwe. Umunhu ng’wunuyo, aho ohubha adalomba bhulekejiwa, ubhupandika. Aliyo lulu, agabhiza atali uhadikija guhubha hangi, kunguno ya wikolosha bhokwe. Uweyi agabhikoloshaga abhiye kunguno ya gwiganika giki bhagunhekeja duhu.

Umunhu ng’wunuyo, agikolaga nuyo agatulwa na ndimu ugapilila hanti go mhela, kunguno  nuweyi agahubha uelekejiwa, umukikalile kakwe. Aliyo lulu, agabhiza atali ubhikolosha abhiye agwiganikaga giki, agulomba alekejiwe hangi. Hunawene abhanhu bhagang’wilaga giki, “nti go mhela gudapiligwa kabhili.”

Ulusumo lunulo, lolanda bhanhu higulya ya kuleka nhungwa ja gubhikolosha abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho bhenebho, umuwikaji bhobho.

Luka 17:11-19.

KISWAHILI: MTI WA KIFARU HAUPONEWI MARA MBILI.

Methali hiyo, humwangalia mtu yule aliyekuwa akipita kwenye poli la wanayama wakali. Wenzake walimwambia, “usipite kwenye poli hilo kwa sababu kuna wanyama wakali.” Yeye alijibu, “wakinifuata nitakimbia.”  Mtu huyo, alipoingia kwenye poli hilo, alifukuzwa na mkali akaenda kuponea kwenye mti wa kifaru.

Watu walimwambia kwamba asipite tena kwenye poli hilo la wanyama wakali, kwa sababu hawezi kuponea tena kwenye mti huo. Ndiyo  maana watu hao walimwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye alikosea, kwa mara ya kwanza akasamehewa, maishani mwake. Mtu huyo, alipokosea aliomba msamaha, akaupata. Lakini basi, alikuwa bado akifanya makosa tena kwa sababu ya ukolofi wake. Yeye huwachokoza wenzake kwa sababu ya kufikiria kwamba, wenzake hao watamsamehe tu.

Mtu huyo, hufanana na yule aliyefukuzwa na mnyama mkali akaponea kwenye mti wa kifaru, kwa sababu naye alikosa akasamehewa, matika maisha yake. Lakini ja ajabu bado anawachokoza wenzake akifikiria kwamba atasamehewa tena. Ndiyo maana watu humwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hufundisha watu juu ya kuacha tabia za uchokozi, katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Luka 17:11-19.

rhenox.1

man1

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ENGLISH: THE RHINOCEROS TREE CANNOT SAVE SOMEONE TWICE (GOLDEN CHANCE NEVER COMES TWICE).

The above proverb looks at the man who was passing through the forest of wild beasts. His colleagues told him, “Don’t pass through that forest because there are wild animals.” He replied, “If they follow me, I will run away.” When he entered it Rhino chased him until he escaped by climbing at a tree.

People told him not to go back through that wild beast forest, because he could not escape from death by using that tree again. That is why the people told him, “the rhinoceros tree cannot save twice.”

The proverb is likened to a man who did wrong for the first time and got forgiveness in his lifetime. Such man apologized after doing wrong. But then he was still making mistakes again because of his cruelty. He irritates his colleagues because of thinking that they would only forgive him.

The man is like the one who was chased away by the wild beast and escaped by climbing at the rhinoceros tree, because he too had sinned and was forgiven, in the course of his life. But strangely enough, he still provokes his colleagues, thinking that he will be forgiven again. That is why people say to him, “the rhinoceros tree cannot save twice.”

This proverb teaches people to stop aggressive behavior, in their lives, so that they can live in peace with each other, in their lives.

Luke 17: 11-19.

771. IJILINA NGIMBI JIKOKALAGA LUGEGA.

Imbuki ya lusumo lunulo, ilolile lugega ulo jili jiseme ja kubhukija bhusiga wingi aliyo jilidololo. Umunhu ulu ujibhona ijiseme jinijo adulile gujidalaha, kunguno ya bhudoo bhojo. Hunagwene abhanhu ulu bhajibhona jabhuchaka bhusiga wingi, bhagayombaga giki, “ujilina ngimbi jikokalaga lugega.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhadalahaga abhanhu kunguno ya bhudoo bho mimili yabho. Umungu ng’wunuyo, adadebhile igiki umunhu adulile gubhiza na mili mtale aliyo adumile ugutumama imilimo umukikalile kakwe. Uweyi agakunywaga noyi ulu ubhona munhu ndoo alitumama nimo ntale gulebha uyo otumamaga untale.

Umunhu ng’wunuyo, agikolaga nabho bhagajidalagha ijigabu ijidoo ubhogujilola aliyo jigabhuchaga bhusiga wingi, kunguno nuweyi agabhadalagaha abhanhu abho bhalina mimili midoo, aliyo bhagatumamaga milimo mitale. Hunagwene agabhawilaga abhanhu giki, “ijilina ngimbi jigokalaga lugega.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gubhadalaga abhanhu kunguno ya mimili yabho midoo, kugiki bhadule gutumama milimo yabho chiza na kupandika matwajo mingi, umuwikaji bhobho.

Mathayo 13:53-58.

Marko 6:39-44.

Luka 9:34-36.

KISWAHILI: KILICHO NA MWENYE MIUJIZA HUJAA KAPU.

Chanzo cha methali hiyo, chaangalia kikapu ambacho ni chombo ja kubebea mtama mwingi ingawa chenyewe ni kidodo. Chombo hicho, mtu akikiona aweza kukidharau, kwa sababu ya udogo wake. Ndiyo maana watu wakikiona kimeba mtama mwingi, husema kwamba, “kilicho na mwenye miujiza hujaa kapu.”

Methali hiyo, hulinganisha kwa mtu yule ambaye huwadharau watu kwa sababu ya udogo wa miili yao. Mtu huyo, hafahamu kwamba, mtu aweza kuwa na mwili mkubwa lakini akawa hawezi kufanya kazi, katika maisha yake. Yeye hushangaa sana akiona mtu mdogo anafanya kazi kubwa kupita ile aliyoifanya mtu mkubwa.

Mtu huyo, hufanana na wale waliokidharau kikapu kile kidogo kilichobeba mtama mwingi, kwa sababu naye huwadharau watu wenye miili mdogo lakini hufanya kazi kubwa. Ndiyo maana watu huwaambia kwamba, “klicho na mwenye miujiza hujaa kapu.”

Methali hiyo, hufundisha watu juu ya kuacha kuwadharau watu kwa sababu ya miili yao midogo, ili waweze kuyatekeleza vizuri majukumu yao, na kupata maendeleo mengi, maishani mwao.

Mathayo 13:53-58.

Marko 6:39-44.

Luka 9:34-36.

 

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basket3

ENGLISH: WHAT HAS A MIRACLE FILLS THE BASKET.

The cradle of the proverb looks at the basket which is a container for carrying a lot of sorghum even though it is small. The vessel, if one sees it, may despise it, because of its small size. That is why when people see it carrying a lot of sorghum, they say, “what has a miracle fills the basket.”

The proverb, however, compares the person who despises people because of their small size. Such person is unaware that someone may have a large body but is unable to function, in his or her life. He is very surprised to see a young boy does a bigger job than what a big man did.

That person is like those who despised the small basket that contained the large amount of sorghum, because he also despises people who are small but do a great job. That is why people say to them, “what has a miracle fills the basket.”

This proverb teaches people to stop despising people because of their small bodies, so that they can better fulfill their responsibilities enough to get more progress, in their lives.

Matthew 13: 53-58.

Mark 6: 39-44.

Luke 9: 34-36.

 

770. BHUNAMHALA BHUTINA HEMBE.

Ulusumo lunulo, lulolile bhukuji bho bhanhu mpaga kubhu namhala. Umunhu ulu unamhala agabhizaga na makoye mingi kunguno ya kutumama milingi ya  gubhalunganija abhanhu bhabho abho bhidumaga. Uweyi aganogaga mpaka nose omala ubhuyegi, kunguno nugusimiza gugabhizaga ukoya. Hunagwene abhanhu bhagayombaga giki, “bhunamhala bhutina hembe.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agayilang’hanaga chiza ikaya yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agabhalabhilaga chiza abhanamhala na bhagikulu, kunguno aidebhile imilimo yakwe. Uweyi agatumamaga milimo yakwe bho bhukamu bhutale mpaka opandika matwajo mingi ayogadulile gubhapandikila jiliwa abhanhu bhakwe.

Umunhu ng’wunuyo, agikolaga nu namhala uyo agabhizaga na makoye mingi, kunguno nuweyi, agiluhyaga bho gutumama milimo mingi iyo idulille guyibheja chiza ikaya yakwe. Hunagwene abhanhu bhagang’wilaga giki, “bhunamhala bhutina hembe.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhalabhila chiza abha namhala na bhagikulu bhabho, umukikalile kabho, kugiki bhadule gwikala bho mholele umubhutumami bho milimo yabho.

Warumi 8:18.

2 Wakorintho 4:16-19.

KISWAHILI: UZEE HAUNA RAHA.

Methali hiyo, huangalia kukua kwa mtu hadi kufikia uzeeni. Mtu akizeheka huwa na matatizo mengi kwa sababu ya kujibidisha kufanya kazi za kuwatunza na kuwaunganisha watu wake. Yeye huchoka mpaka kufikia hatua ya kukosa furaha kwa sababu ya kupata matatizo mengi hata kutembea huwa ni kwa shida. Ndiyo maana watu humwambia kwamba, “uzee hauna raha.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huiendesha vizuri familia yake, katika maisha yake. Mtu huyo, huwalinda vizuri wazee kwa sababu ya uelewa mzuri wa majukumu yake alio nao kwenye familia yake. Yeye hujibidisha kufanya kazi zake vizuri ili aweze kupata mafanikio ya kutosha kuiendesha familia yake hiyo.

Mtu huyo, hufanana na mzee aliyekosa raha, kwa sababu naye hujitesa kwa kuyatekeleza kwa bidii majukumu yake ili aweze kujipatia mafanikio mengi ya kuitunza familia yake. Ndiyo maana watu humwambia kwamba, “uzee hauna raha.”

Methali hiyo, hufundisha watu juu ya kuwatunza vizuri wazee wao, kwa kuwapatia mahitaji yao, katika maisha yao, ili waweze kuishi kwa amani katika utekelezaji wa majukumu yao.

Warumi 8:18.

2Wakorintho 4:16-19.

ENGLISH: OLD AGE HAS NO COMFORT (BEING OLD DOES NOT MAKE ONE HAPPY).

This proverb looks at the growth of a person from birth hood to an old age. As a person grows older, he/she faces several difficulties because of having various responsibilities such as: hard working and taking care of his/her people. He/she now and again gets tired to the point of feeling unhappy because of facing so various complications that even walking becomes a difficult exercise. That is why people say, “old age has no comfort.”

The above proverb is likened to a person who runs his/her family well, in life. Such person, is able to protect the elderly because of having a better understanding of his or her family responsibilities. He/she strives to fulfill his/her duties to the point of being successful enough to run well the whole family.

That person is like the restless old person, who also suffered for his/her own hard works in caring for his/her family’s needs. That is why people say to him/her, “old age has no comfort.”

This proverb teaches people how to take good care of their elders, by providing them with basic needs, in their lives, so that they can live peacefully in the discharge of their tasks.

Romans 8:18.

2Corinthians 4: 16-19.

769. UNENE NALI NTWE MOGWA.

Ulusumo lunulo, lwingilile kukikalile kabhanhu bha muchalo jilebhe. Akikalile ka bhanhu bhenabho, kali kagwihugula bhuli ng’wene uyo ohubhaga. Umo obho agabhahubhila abhiye, ulomba bhulekejiwa aliyomba, “nilekejagi bhadugu bhanhe nahubhaga, nadushokeja hangi.” Abhiye bhumhuja, “dugwinhe jilipilo ki?”

Uweyi agashosha, “unene nali ntwe mogwa.” Ukwene huguhaya giki, uweyi opolaga guti numo gugapolelaga untwe uyo guli mogwa. Hunagwene abhanhu abho bhahubhaga ukubhichabho bhagayombaga giki, “unene nali ntwe mogwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina widohya bho gudebha bhuhubhi bhokwe na gulomba gulekejiwa kubhiye abho obhahubhilaga, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga bho mholele na bhiye kunguno ya widohya bhokwe bhunubho. Uweyi agabhambilijaga abhanhu bhakwe ugwikala kihamo, kunguno ya nhungwa jakwe gubhiza jawiza.

Umunhu ng’wunuyo, agikolaga nuyo agalomba gulekejiwa na bhiye abho obhahubhilaga, kunguno nuweyi alinawidohya bho gulomba bhulekejiwa ulu ohubhilaga, umukikalile kakwe. Hunagwene agayombaga giki, “unene nali ntwe mogwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na widohya bho guzunya bhuhubhi bhobho na gulomba gulekejiwa, kugiki bhadule gwikala chiza na kupandika mafumilo mingi umubhutumami bho milimo yabho.

Isaya 50:4-7.

KISWAHILI: MIMI NI KICHWA KINYOLEWACHO.

Methali hiyo, ilianzia kwenye maisha ya watu wa kijiji fulani.  Maisha hayo, yalikuwa ya kuongozana kwa kuonyana kila mmoja aliyekosea. Mmoja aliwakosea wenzake akaomba msamaha kwa kusema, “nisameheni ndugu zangu nimekosa, sitarudia tena.” Wenzake walimuliza, “tukupatie adhabu gani?”

Yeye alijibu, “mimi ni kichwa kinyolewacho.” Hivyo ndivyo kusema, yeye ametulia kama kichwa kituliavyo wakati kikinyolewa. Ndiyo maana watu wanapokosea husema kwamba, “mimi ni kichwa kinyolewacho.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana unyenyekevu wa kutambua makosa yake na kuomba msamaha kwa wale aliowakosea, katika maisha yake. Mtu huyo, huishi kwa amani na wenzake, kwa sababu ya unyenyekevu wake huo. Yeye huwasaidia watu wake kuishi kwa pamoja, kwa sababu ya tabia yake njema.

Mtu huyo, hufanana na yule aliyeomba msamaha kwa wenzake aliowakosea, kwa sababu naye ana unyenyekevu wa kuomba msamaha kila anapokosea, katika maisha yake. Ndiyo maana yeye husema kwamba, “mimi ni kichwa kinyolewacho.”

Methali hiyo, hufundisha watu juu ya kuwa na unyenyekevu wa kukiri makosa yao, na kuomba msamaha, ili waweze kuishi vizuri na kupata maendeleo mengi katika utekelezaji wa majukumu yao.

Isaya 50:4-7.

ENGLISH: I AM A SHAVED HEAD (I AM AT THE MERCY OF CIRCUMSTANCES).

The above proverb originated from the lives of people who lived in a certain village. Their life was accompanied by warning each other of wrongdoings. One who offended the other apologized, by saying, “Forgive me, my brothers, I have sinned, I will never do it again.” His companions asked him, “What punishment should we inflict?”

He replied, “I am a shaved head.” That is to say, he is as calm as a calm head when shaved. That is why when people make a mistake say, “I am a shaved head.”

This proverb is likened to a man who is humble enough to acknowledge his wrongdoings enough to apologize to those who he has wronged, in his life. Such man, on the other hand, lives in peace with his fellows, because of his humility. He helps his people to live together, because of his good conduct.

This person is like the one who apologized to his fellow human beings after doing wrong to them, because he too has the humility to apologize whenever he has done wrong, in his life. That is why he says, “I am a shaved head.”

This proverb imparts in people an idea on how to be humble enough to admit their mistakes by apologizing after doing wrong, so that they can live well with other enough to get more progress their responsibilities.

Isaiah 50: 4-7.