Sukuma Proverbs

1274. LUGOYE LUGATINIKILAGA GU MHELO.

Imbuki ya lusumo lunulo iholelile bhutiniki bho lugoye aho luganogelaga. Ulugoye lunulo lugatungilagwa ginhu jose jose ukumhelo yalo. Uloyi luganogolekaga ugumhelo yalo kunuko mpaga nose lotinika kunguno ya gumanalutungilwa bho gugandagulwa bhuli likanza. Hunagwene abhanhu bhagayombaga giki, “lugoye luganitikilaga gu mhelo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agatumamaga nimo mpaga wegela gugumala na uguleka ugugumalija, umukikalile kakwe. Umunhu ng’wunuyo agakilagaga nulu mongo guganemelela ha mhelo yago, nulu agalimilaga ngese mgunda ntale, ogailekela aha mhelo yago, kunguno ya guduma gwiyumilija chiza, umubhutumami bhokwe bhunubho. Uweyi agagayiyagwa ijikolo aha kaya yakwe kunguno ya gugayiwa wiyumilija bho guimala chiza imilimo yakwe yiniyo, umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nu lugoye ulo ugatinikila gumhelo, kunguno nuweyi agatumamaga milimo mpaga wegela uguimala na uyileka, umubhutumami bhokwe. Hunagwene abhanhu bhagangwilaga giki, “lugoye lugatinikilaga gu mhelo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na wiyumilija bho guyitumama chiza imilimo yabho mpaga bhayimala umubhutumami bhobho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho bhunubho.

Luka 13:22-24.

Yeremia 10:19.

Mathayo 10:22.

KISWAHILI: KAMBA HUKATIKIA MWISHONI.

Chanzo cha methali hiyo huongelea juu ya ukatikaji wa kamba pale inapochokea. Kamba hiyo hufungiwa vitu mbalimbali kwenye upande wake mwishoni. Yenyewe hulainika sana kwenye sehemu hiyo ya mwishoni inapotumika kufungia vitu mpaga mwishowe hukatika kwa sababu ya kukunjwa mara nyingi inapofungiwa vitu hivyo. Ndiyo maana watu husema kwamba, “kamba hukatikia mwishoni.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hufanya kazi na kuiacha anapokaribia kuimaliza, katika maisha yake. Mtu huyo, hufanya kazi kama vile kuvuka mto na kushindwa anapokaribia mwishoni, au kupalilia palizi na kushindwa kuimaliza anapokaribia mwishoni, kwa sababu ya kushindwa kuvumilia vizuri, katika utekelezaji wa majukumu yake. Yeye hukosa mali kwenye familia yake kwa sababu ya kukosa uvumilivu huo wa kuzimaliza vizuri kazi zake, katika utekelezaji wa majukumu yake.

Mtu huyo, hufanana na ile kamba iliyokatikia mwishoni, kwa sababu naye hufanya kazi na kuziachia mwishoni, bila kuzimaliza, katika kazi zake. Ndiyo maana watu humwambia kwamba, “kamba hukatikia mwishoni.”

Methali hiyo, hufundisha watu juu ya kuwa na uvumilivu wa kuzimaliza vizuri kazi zao, katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Luka 13:22-24.

Yeremia 10:19.

Mathayo 10:22.

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ENGLISH: THE STRING BREAKS AT THE END.

The basis of the overhead proverb discusses about a breaking of a rope when it gets tired. This rope is tied to various things on its side at the end. It is very soft at the end when it is used to tie things, and eventually it breaks due to being folded sundry times when those things are tied. That is why people say that, “the string breaks at the end.”

This proverb is related to a person who works and leaves it when he is about to finish it, in his life. Such person, does a job like crossing a river and fails when he gets close to the end, or weeding weeds and fails to finish it when he gets close to the end, because of his inability to endure well, in the implementation of his duties. He lacks capital in his family because of his lack of strong patience enough to finish his works properly, in carrying out of his duties.

This person is like the rope that broke at the end, because he also works and leaves them at the end, without finishing them, in his works. That is why people tell him that, “the string breaks at the end.”

This proverb imparts in people an idea of having strong patience enough to finish their works well, in the fulling their responsibilities, so that they can get a lot of success in their lives.

Luke 13:22-24.

Jeremiah 10:19.

Matthew 10:22.

1270. UDIZUJA GWIGULILU LYA MBULI OZWALAGA SKETI YA MALANDO.

Ulusumo lunulo lulolile bhuzwaji bho malando ayo jitokigilwe gugalya mbuli. Alihoyi munhu uyo agazwala sketi ya malando aho ojaga gwigulilu lya mbuli. Aliyo lulu ikimbuli jigatogilwe amalando genayo aho jagabhona jumpelela na gugandya gugalya amalondo genayo mpaga yushila isketi yakwe usaga duhu. Hunagwene abhanhu bhagang’wila giki, “udizuja gwigulilu lya mbuli ozwalaga sketi ya malando.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali ngumanija ojikola jakwe umukikalile kakwe. Umunhu ng’wunuyo, agajaga ha mkwilikano go bhanhu bhingi ogajilekanija sagala isabho jakwe mpaga nose jamalwa gusolwa na manhu bhenabho, kunguno ya gujilekenija sagala chiniko. Uweyi agamajiyagwa isabho jakwe bho gusolwa sagala na bhanhu kunguno ya bhujidadilila bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agaja gwigulilu lya mbuli ozwalaga sketi ya malando gugaliwa ni mbuli amando genayo mpaka usaga duhu, kunguno nuweyi agajilekenijaga sagala isabho jakwe mpaga jamalwa gusolwa na manhu, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “udizuja gwigulilu lya mbuli ozwalaga sketi ya malando.”

Usulumo lunulo, lolanga bhanhu higulya ya gudebha gujidilila chiza isabho jabho kugiki bhadule gujitumamila bho gubheja chiza ikaya jabho, umuwikaji bhobho.

KISWAHILI: USIENDE KWENYE MNADA WA MBUZI UMEVAA SKETI YA MALANDO.

Methali hiyo, huangalia uvaaji wa malando ambayo mbuzi wanayapenda kuyala. Alikuwepo mtu aliyevaa sketi ya malando hayo alipokuwa akienda kwenye mnada wa mbuzi.

Lakini kwa vile mbuzi wanayapenda kuyala hayo majani ya viazi, walipoyaona waliyakimbilia na kuanza kuyala mpaka wakayaimaliza sketi yake hiyo, akabaki uchi. Ndiyo maana watu hao walimwambia mtu huyo kwamba, “usiende kwenye mnada wa mbuzi umevaa sketi ya malando.”

Mtu huyo, hulinganishwa kwa mtu yule ambaye huwa havijali vitu vyake katika maisha yake. Mtu huyo, huenda kwenye mkusanyiko mkubwa wa watu wengi na kuvitelekeza vitu vyake mpaka watu wanavichukua vyote, kwa sababu ya kuvitelekeza hovyo mali zake hizo. Yeye huzimaliza mali zake kwa kuchukuliwa na watu hovyo kwa sababu ya kutozijali vizuri, maishani mwake.

Mtu huyo, hufanana na yule aliyeenda kwenye gulilu la mbuzi amevaa sketi ya malando ikamalizwa kuliwa na mbuzi sketi yake hiyo, mpaka akabaki uchi, kwa sababu naye huzitelekeza mali zake hovyo mpaga zinamalizwa kwa kuchukuliwa na watu, katika maisha yake. Ndiyo maana watu humwambia mtu huyo hivi, “usiende kwenye mnada wa mbuzi umevaa sketi ya malando.”

Methali hiyo, hufundisha watu juu ya kuelewa kuzijali kwa kuzitunza vizuri mali zao, ili waweze kuzitumia kwa kuziendeleza vizuri familia zao, maishani mwao.

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ENGLISH: DO NOT GO TO THE GOAT’S AUCTION WEARING A SWEET POTATO’S LEAVES SKIRT.

This proverb looks at a dressing of sweet potato’s leaves that goats like to eat. There was a woman who wore a skirt of that kind when she was going to the goat’s auction.

But since the goats like to eat those potato’s leaves, when they saw them they ran to them and started eating them until they finished her skirt, leaving her naked. That is why people told such woman that, “do not go to the goat’s auction wearing a sweet potato’s skirt.”

This proverb is paralleled to a person who does not care about his things in his life. Such person goes to a large gathering of people and abandons his things until people take them all, because of careless abandonment of his possessions. He ends his possessions by being taken carelessly by people because of not taking good care of them, in his life.

This person is like the one who went to the goat’s market wearing a sweet potato’s leaves skirt and the goat ended up eating her skirt, until she was left naked, because he also abandons his possessions to the point of being taken by people, in his life. That is why people tell him that, “Do not go to the goat’s auction wearing a sweet potato’s leaves skirt.”

This proverb teaches people on understanding ways of of taking care of their properties by taking good care of them, so that they can use them for nicely developing their families in their lives.

1253. UDIZUKILILA AHA JAZWILA NOGE UGUNWELA.

Olihoyo munhu uyo ohadikijaga gukila mongo uyo galigonyama. Umunhu ng’wunuyo, ohadikijaga gugukilila umongo gunuyo, aha jazwila noge, kunguno ya bhujidigwa bhokwe bhunubho. Hunagwene abhanhu bhagang’wila giki, “udizukilila aha jazwila noge ugunwela.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agahadikilaga gwita mihayo ya bhubhi umukikalile kakwe. Umunhu ng’wunuyo, agitaga mihayo iyo idulile gung’wenhela makoye umubhutumami bhokwe kunguno ya bhujidigwa bhokwe bhunubho. Uweyi agapandikaga makoye ga guduma uguilela chiza ikaya yakwe kunguno ya bhujidigwa bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agahadikija gugukilila mongo aha shimu, kunguno nuweyi agahadikijaga gwita mihayo iyo idulile gung’wenhela makoye umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “udizukilila aha jazwila noge ugunwela.”

Ulusumo lunulo, lolanga bhanhu higulya ya guzunya guhang’wa na bhichabho ulu bhahubhaga, kugiki bhadule gujilabhila chiza ikaya jabho jinijo, umuwikaji bhobho.

1Samweli 12:20-21.

2Wafalme 17:13.

Mwanzo 3:1-19.

Mwanzo 19:15-26.

KISWAHILI: USIVUKIE PALE ZILIPOVUJIA DAMU PUANI UTAZAMA.

Alikuwepo mtu aliyelazimisha kuvuka mto uliokuwa umemzuia. Mtu huyo, alilazimisha kuvukia pale zilipovujia damu puani, maana yake penye kina kirefu, kwa sababu ya kutokukubali kuonywa kwake na wenzake. Ndiyo maana watu walimwambia kwamba, “usivukie pale zilipovujia damu puani utazama.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hulazimisha kufanya mambo yanayoweza kumletea matatizo, katika maisha yake. Mtu huyo, hufanya mambo yawezayo kumletea matatizo katika utekelezaji wa kazi zake kwa sababu ya ugumu wake wa kukubali kushauriwa na wenzake, maishani mwake. Yeye hupata matatizo ya kushindwa kuilea vizuri familia yake hiyo, kwa sababu ya ugumu wake huo wa kupokea ushauri wa wenzake, katika maisha yake.

Mtu huyo, hufanana na yule aliyelazimisha kuvukia mto penye kina kirefu, kwa sababu naye hufanya mambo yawezayo kumletea matatizo katika maisha yake. Ndiyo maana watu humwambia kwamba, “usivukie pale zilipovujia damu puani utazama.”

Methali hiyo, hufundisha watu juu ya kukubali kushauriwa na wenzao wanapokosea katika utekelezaji wa majukumu yao, ili waweze kuzitunza vizuri familia zao, maishani mwao.

1Samweli 12:20-21.

2Wafalme 17:13.

ENGLISH: DO NOT CROSS WHERE THE NOSE BLEED YOU WILL DROWN.

There was someone who forced to cross the river that had prevented him. Such man forced to cross where the nose bleed, which means where it is deep, because of not accepting warning from his colleagues. That is why people told him that, “do not cross where the nose bleed you will drown.”

This proverb is equated to as person who forces himself to do things that may cause problems in his life. That person does things that can cause him problems in fulfilling his responsibilities because of his being hard in accepting advice from his colleagues in his life. He finds problems in not being able to properly raise his family, because of his hardness in accepting advice of his colleagues, in his life.

This person is similar to the one who forced to cross a deep river, because he also does things that can bring him problems in his life. That is why people tell him that, “do not cross where the nose bleed you will drown.”

This proverb teaches people to accept advice from their nobles when they make mistakes in fulfilling their duties, so that they can take good care of their families in their lives.

1 Samuel 12:20-21.

2 Kings 17:13.

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1252. DAGELANILILE BHOSE HALUZOGA LWA MINZI.

Imbuki ya lusumo lunulo ihoyelile higulya ya bhushigani bho nigini hikanza lya gulya jiliwa. Unigini ulu obyalwa agatumilaga mabhele kunguno agabhizaga adina mino agagudula gulya jiliwa. Giko lulu, uluguzwa amino gakwe agandyaga ugulya ijiliwa kihamo na bhanhu abhatale. Agisangijaga mligele lya bhanhu bhatale. Hunagwene abhanhu bhenabho, bhagayombaga giki, “dagelanilile bhose hauzoga lwa minzi.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhali na ng’wigwano go gubhakalibhusha abhichabho abho bhashiganile gwingila muluganda lobho, umukikalile kabho. Abhanhu bhenabho, bhagisumbyaga bhabhakalibhusha abhichabho abho bhashiganile ugwingila umuluganda lobho lunulo, kunguno ya ng’wigwano gobho ugogutumama milimo kihamo chiniko, umuwikaji bhobho. Abhoyi bhagapandikaga matwajo mingi umukaya jabho kunguno ya ng’wigwano gobho gunuyo ugogutumama milimo yabho kihamo umukikalile kabho kenako.

Abhanhu bhenabho bhagikolaga nabho bhagankalibhusha nigini gulya kihamo nabho aho gazwa amino gakwe, kunguno nabhoyi bhagabhakalibhushaga umuluganda lobho abhichabho abho bhashikanile ugwingila moyi, umuwikaji bhobho. Hunagwene bhagayombaga giki, “dagelanilile bhose hauzoga lwa minzi.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na ng’wigwano go gwikalibhusha kutumama milimo yabho kihamo, kugiki bhadule gupandika matwajo mingi umukaya jabho jinijo.

Kutoka 2:16-19.

2Wafalme 9:17.

Ayubu 21:11.

KISWAHILI: TUMEKUTANIKA WOTE KWENYE MTUNGI WA MAJI.

Chanzo cha methali hiyo huongelea juu ya ufikaji wa muda wa kula chakula kwa mtoto. Mtoto akizaliwa hutumia maziwa kwa sababu ya kutokuwa na meno ya kumwezesha kula chakula. Hivyo basi, akiota meno yake huanza kula chakula pamoja na watu wazima. Yeye huingia kwenye kundi la watu wazima. Ndiyo maana watu hao husema kwamba, “tumekutanika wote kwenye mtungi wa maji.”

Methali hiyo, hulinganishwa kwa watu wale ambao wanaushirikiano wa kuwakalibisha wenzao wale waliofikia hatua ya kuingia kwenye kundi lao, katika maisha yao. Watu hao, hukusanyika kwa lengo la kuwakaribisha wenzao hao waliofikia kipindi cha kuingia kwenye kundi lao hilo, kwa sababu ya uelewano na ushirikiano wao huo wa kufanya kazi zao kwa pamoja, maishani mwao. Wao hupata mafanikio mengi katika familia zao hizo kwa sababu ya uelewano na ushirikiano wao huo, katika maisha yao.

Watu hao, hufanana na wale waliomkaribisha mtoto kula pamoja nao alipoota meno, kwa sababu nao huwakaribisha wenzao wale waliofikia muda wa kuingia kwenye kundi lao, maishani mwao. Ndiyo maana wao husema kwamba, “tumekutanika wote kwenye mtungi wa maji.”

Methali hiyo, hufundisha watu juu ya kuwa na ushirikiano wa kukaribishana kufanya kazi zao kwa pamoja na uelewano, ili waweze kupata mafanikio mengi katika familia zao hizo, maishani mwao.

Kutoka 2:16-19.

2Wafalme 9:17.

Ayubu 21:11.

ENGLISH: WE ARE ALL GATHERED AT THE WATER JAR.

The source of the overhead proverb talks about an arrival of time for eating food for a child. When a child is born, it uses milk because it does not have teeth to enable it to eat. So, when he grows his teeth, he starts eating food with adults. He joins the group of adults. That is why those people say that, “we are all gathered in a water jar.”

This proverb is related to people who have a partnership of bullying their fellows who have reached the point of entering their group, in their lives. Those people, gather with an aim of welcoming those colleagues who have reached the period of entering their group, because of their understanding and cooperation for doing their works together, in their lives. They get a lot of success in their families because of their understanding and cooperation in their lives.

Those people are similar to those who invited a child to eat with them when he had teeth, because they also welcome their nobles who have reached the time of entering their group, in their lives. That is why they say that, “we have all gathered in a water jar.”

This proverb imparts in people an idea of having strong cooperation enough to welcome each other in doing their works together with understanding, so that they can get a lot of success in their families in their lives.

Exodus 2:16-19.

2 Kings 9:17.

Job 21:11.

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1251. MHIYA YA GWIKUGA UDITUULA MMHINDA YA NUMA.

Aho kale ulihoyi munhu uyo agikuga hela. Aho ojikuga ohela jinijo, umunhu ng’wunuyo, agajituula kumhinda ya kunuma ukunu ajile umulendo lokwe lunulo. Gashinaga abhiye bhamona aho ajilituula umumhinda yakwe ya kunuma yuniyo, bhujisola bho nduhu ugumana uweyi.

Ogashiga ikaya ujikagayiwa umhinda yakwe yiniyo, ubhawila abhiye giki, ojimijaga hela ijo oliojikugaga umunzila ujituula mmhinda ya kunuma. Hunagwene abhiye bhenebho bhagang’wila giki, “mhiya ya gwikuga udituula mmhinda ya numa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga sabho ujikenagula sagala umukikalile kakwe. Umunhu ng’wunuyo, agajitumilaga isabho ijo agajipandikaga bho gujigulila maginhu ayo gadina solobho yose yose kunguno ya gugayiwa witegeleja umukatumile ka sabho jakwe jinijo. Uweyi agajimalilaga isabho jakwe kuma mihayo ga sagala bho guileka ikaya yakwe igukoyaga na nzala, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agikuga hela ujituula sagala mpaga nose jujimila, kunguno nuweyi agajipandika isabho ujimalila mmamihayo ga sagala mpaga ikaya yakwe yayukosa ya nzaga, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “mhiya ya gwikuga udituula mmhinda ya numa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na witegeleja bho gujitumamila chiza isabho ijo bhagajipandikaga umubhutumami bhobho, kugiki jidule gubhambilija ugujibheja chiza ikaya jabho, umuwikaji bhobho.

Luka 12:16-18.

KISWAHILI: FEDHA YA KUOKOTA USIIWEKE KWENYE MFUKO WA NYUMA.

Hapo zamani alikuwepo mtu aliye okota pesa. Alipoziokota hivyo, mtu huyo, aliziweka kwenye mfuko wake wa nyuma huku akiendelea na safari yake. Kumbe wenzake waliomuona alipokuwa anaziweka pesa hizo kwenye mfuko wake huo wa nyuma wakazichukua bila ya yeye kuelewa.

Alipofika nyumbani alizikosa pesa zake hizo kwenye mfuho huo wa nyuma, akawaambia wenzake kwamba, amepoteza pesa alizoziokota njiani akaziweka kwenye mfuko wake huo wa nyuma. Ndiyo maana wenzake hao walimwambia kwamba, “fedha ya kuokota usiiweke kwenye mfuko wa nyuma.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huzitumia hovyo mali anazozipata, katika maisha yake. Mtu huyo, huzitumia mali anazozipata kwa kununulia vitu visivyo na faida yoyote ile kwa sababu ya kukosa umakini katika matumizi ya mali zake hizo. Yeye huzimalizia mali zake kwenye mambo ya hovyo na kuiacha familia yake katika matatizo ya njaa kwa sababu ya kukosa umakini katika matumizi ya mali zake hizo, maishani mwake.

Mtu huyo, hufanana na yule aliyeokota pesa akaiweka hovyo mpaka ikapotea, kwa sababu naye huzimalizia kwenye mambo ya hovyo mali anazozipata mpaka familia yake hufikia hatua ya kukumbwa na tatizo la njaa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “fedha ya kuokota usiiweke kwenye mfuko wa nyuma.”

Methali hiyo, hufundisha watu juu ya kuwa na umakini wa kuzitumia vizuri mali wanazozipata katika utekelezaji wa majukumu yao, ili ziweze kuwasaidia katika kuziendelea vizuri familia zao, maishani mwao.

Luka 12:16-18.

ENGLISH: DO NOT PUT THE PICKED UP MONEY IN YOUR BACK POCKET.

Once upon a time there was a man who picked up money. When he picked them up, he put them in his back pocket while continuing with his journey. However, his colleagues who saw him putting the money in his back pocket took it without him knowing.

When he got home, he lost his money in the back pocket, he told his colleagues that he had lost the money he had picked up on the way and put it in his back pocket. That is why his colleagues told him that, “do not put the picked up money in your back pocket.”

This proverb is compared to a person who uses the wealth he gets carelessly in his life. Such person uses the assets he gets by buying things that do not have any benefit because of lack of attention in using his assets. He spends his wealth on frivolous things and leaves his family in hunger problems because of lacking attention in using his wealth in life.

This person is like the one who picked up money and kept it carelessly until it was lost, because he spends the wealth he gets in careless things until his family reaches the point of experiencing famine problems in his life. That is why people tell him that, “do not put the picked up money in your back pocket.”

This proverb teaches people to be careful enough to use nicely their assets in fulfilling their duties, so that they can help them in developing their families in their lives.

Luke 12:16-18.

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