Sukuma Sayings

998. OB’ILE NANGI.

Akahayile kenako, kamhoyelile Nangi. UNangi ng’wunuyo ali munhu uyo agatumilaga bhuduja na b’umani bhokwe bho gubhalanga bhung’hana abhanhu bhakwe, kugiki bhadule gung’welelwa chiza. Uweyi alinangiji owiza kunguno agabhutumilaga ubhumani bhokwe bho bhubhalangila chiza abhanhu mpaga bhabhumana ubhunhana. Hunagwene abhanhu bhagang’wilaga giki, “ob’ile Nangi.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agayilelaga chiza ikaya yakwe, umukikalile kakwe. Umunhu ng’wunuyo, ajimanile inhungwa ijawiza ijo abhalelelaga abhanhu bhakwe, kunguno ya bhumani bhutale ubho gulela bhanhu ubho alinabho bhunubho. Uweyi agabhambilija bhanhu bhingi ugwikala na nhungwa jinijo ijawiza, kunguno ya guwikalana chiza ubhunhana ubho agabhulangaga bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu nangi uyo obhalangaga chiza abhanhu bhakwe, kunguno nuweyi agabhalangaga nhungwa jawiza abhanhu bhakwe bho gujikalana chiza, umukikalile kakwe. Hunagwene abhanhu bhang’wilaga giki, “ob’ile Nangi.”

Akahayile kenako kalanga bhanhu higulya ya gub’iza ni lange lya nhungwa jawiza ukubhanhu bhabho, bho gujikalana chiza umukikalile kabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho.

Yohana 3:1-21.

Yohana 3:31-36.

Mathayo 18:6.

Mathayo 5:17-20.

KISWAHILI: AMEKUWA MWALIMU.

Msemo huo, humwongelea Mwalimu. Mwalimu huyo ni mtu yule ambaye huutumia uwezo na uelewa wake kwa kuwafundisha watu wake ili waweze kumwelewa vizuri. Yeye ni mwelekezaji mzuri wa watu kwa sababu ya kuutumia ufahamu wake wote kwa kuwaelewesha vizuri watu hao mpaga wanauelewa ukweli huo anaoufundisha. Ndiyo maana watu humwambia kwamba, “amekuwa mwalimu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huilea vizuri familia yake, katika maisha yake. Mtu huyo, anayaelewa maadili mema ambayo huwalelea watu wake, kwa sababu ya ufahamu wake huo mkubwa wa kulea watu. Yeye huwasaidia watu wengi katika kuyaishi maadili hayo mema kwa kuuishi ukweli wa yale anayoyafundisha, maishani mwake.

Mtu huyo, hufanana na yule mwalimu aliyewafundisha vizuri watu wake, kwa sababu naye huwafundisha watu maadili mema kwa kuyaishi vizuri yeye mwenyewe, katika maisha yake. Ndiyo maana watu humwambia kwamba, “amekuwa mwalimu.”

Msemo huo, hufundisha watu juu ya kuwa na maadili ya kuwalea vizuri watu wao, kwa kuyaishi vizuri maadili hayo, katika maisha yao, ili waweze kuzilea vizuri familia zao, maishani mwao.

Yohana 3:1-21.

Yohana 3:31-36.

Mathayo 18:6.

Mathayo 5:17-20.

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teacher-

ENGLISH: HE HAS BECOME A TEACHER.

The above saying refers to a teacher. The teacher is the one who uses his abilities and understanding for teaching his people so that they can well understand him. He is a good guide to those whom he teaches because he uses all his understandings for making that people know the truth which he is teaching. That is why people say to him that, “He has become a teacher.”

This saying is equated to a man who raises his family well in his life. He understands the good values ​​that he nurtures his people, because of his great understanding ways of fostering people. He helps many people in living according to the good values ​​enough by practicing the truth of what he teaches to the daily lives.

This man is like the teacher who taught his people well, because he also teaches people good manners by living well with them in his life. That is why people say to him that, “He has become a teacher.”

This saying teaches people about maintaining the values of their societies for ​​ taking good care of their people, by living according to those values in their lives, so that they can nicely raise their families well in their societies.

John 3: 1-21.

John 3: 31-36.

Matthew 18: 6.

Matthew 5: 17-20.

992. IJANE JING’WE LELO IJAKO JAKO.

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

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

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

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

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

Luka 15:11-32.

KISWAHLI: CHANGU CHENU LEO CHAKO CHAKO.

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

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

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

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

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

Luka 15:11-32.

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lesotho-21

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

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

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

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

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

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

Luke 15: 11-32.

lesotho-32

987. NKUB’IJA FULO.

Akahayile kenako kahoyelile higulya ya jisumva ijo jigakub’ijaga fulo. Ijisumva jinijo, jili kihamo na ng’holo na danga ijo jigakub’ijaga minzi ga gung’wa na gwikala moyi ijingi. Hunagwene abhanhu bhagajitanaga giki, “nkub’ija fulo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agajaga gujisuga ha bhasab’i umukikalile kakwe. Ijikolo ja ha bhasab’i, jigikolanijiyagwa na fulo iyo agipandikaga umunhu uyo wisuga hoyi, kunguno agamanaga ujilya ijiliwa ija ha kaya yiniyo. Umunhu ng’wunuyo, agamanilaga aha kaya yiniyo, bho gutumama milimo ya henaho na gujilya ijiliwa ja hene, kunguno ya fulo iyo agaipandikaga yiniyo, umuwikaji bhokwe. Uweyi agabhizaga guti ng’wana o hakaya iya ha bhasab’i yiniyo.

Umunhu ng’wunuyo, agikolaga ni jisumva ijo jigakub’ijaga fulo, kunguno nuweyi agakub’ijaga jiliwa a ha kaya ya bhasab’i bho gwisugilija hoyi, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “nkub’ija fulo.”

Akahayile kenako, kalanga bhanhu higulya ya kutumama milimo ya gubheng’hela jikolo ja kutuula hakibha ya gutumila aha shigu ija bhutongi, kugiki bhadule kujilang’hana chiza ikaya jabho, umuwikaji bhobho.

Mathayo 11:25-30.

Yohana 6:67-69.

Mwanzo 46:1-6.

Luka 12:35-40.

KISWAHILI: MFUATA UNYEVU.

Msemo huo, huongelea juu ya viumbe ambavyo hufuata unyevu. Viumbe hivyo, ni pamoja na kondoo na vyura ambavyo hufuata maji ya kunywa na vingine huishi ndani ya maji hayo. Ndiyo maana watu humuita kiumbe hiyo kwamba ni “mfuata unyevu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huenda kujifuga kwa matajiri, katika maisha yake. Mali za matajiri hao hufananishwa na unyevu anaoupata mtu huyo aliyejifuga hapo, kwa sababu ya kuendelea kula chakula cha kwenye familia hiyo. Mtu huyo, huzoea kwenye familia hiyo kwa kuendelea kufanya kazi za pale na kula chakula cha hapo, kwa sababu ya unyevu huo anaoupata, maishani mwake. Yeye huwa kama mtoto wa kwenye familia hiyo ya matajari.

Mtu huyo, hufanana na vile viumbe vifuatavyo unyevu, kwa sababu naye hufuata chakula kwa kwenda kufugwa kwenye familia ya matajiri hao, katika maisha yake. Ndiyo maana watu humuita kwamba ni “mfuata unyevu.”

Msemo huo, hufundisha watu juu ya kufanya kazi ziwezazo kuwaletea mali za kuweka akiba itakayo wasaidia kwenye siku za mbeleni, ili waweze kuzilinda vizuri familia zao, maishani mwao.

Mathayo 11:25-30.

Yohana 6:67-69.

Mwanzo 46:1-6.

Luka 12:35-40.

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sheep-1

ENGLISH: A PERSON WHO IS AFTER GOOD THINGS.

The overhead saying speaks of creatures that follow moisture. These creatures, include: sheep and frogs, because they follow moisture for drinking water and some of them live in water areas. That is why people refer to that creature as being “a person who is after good things.”

This saying is related to a man who goes to stay in families of rich people for eating some food. The wealth of the rich one is likened to the humidity which that man gets because he continued to eat the food of that family. This person becomes familiar to that rich family by continuing to work there and eat local food, because of the moisture which he gets in his life. He becomes like a child in that rich family.

This man is like the creatures that followed moisture, because he also follows the food by going to be raised in the rich families. That is why people refer to him as “a person who is after good things.”

This saying imparts in people a clue on how to do work that can bring them savings enough to help them in the future, so that they can better protect their families in their lives.

Matthew 11: 25-30.

John 6: 67-69.

Genesis 46: 1-6.

Luke 12: 35-40.

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986. JIDIGWA.

Ujidigwa ali munhu uyo alina matu gachib’ile. Umunhu ng’wunuyo, adinabho ubhudula ubho gwigwa mhayo uyo guliyombwa na bhiye kunguno ya bhuchib’i bho matu gakwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki, “jidigwa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alina nhungwa ja jab’ub’i, umukikalile kakwe. Umunhu ng’wunuyo, agahugulagwa ng’hangala ningi na abhiye ulu ohub’a, aliyo ugwigwa nduhu, kunguno agashokelaka gwita mihayo ya bhubhi yiniyo. Uweyi agapandikaga makoye ga guyisalambanya sagala ikaya yakwe, kunguno ya bhudijigwa bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo oli na matu gachib’ile, kunguno nuweyi adigwaga ugujileka inhungwa ija bhub’i jakwe jinijo, ulu ohugulwa na bhiye, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “jidigwa.”

Akahayile kenako, kalanga bhanhu higulya ya kuzunya guhugulwa na bhichabho, bho kuleka nhungwa ja bhub’i, umubhutumami bhobho, kugiki bhadule kujibheja chiza ikaya jabho, umuwikaji bhobho bhunubho.

Wagalatia 3:1-14.

KISWAHILI: ASIYESIKIA.

Asiyesikia ni mtu yule ambaye ana masikio yaliyoziba. Mtu huyo, hana uwezo wa kusikia neno analoambiwa na wenzake, kwa sababu ya kuziba kwa masikio yake hayo. Ndiyo maana watu humuita kwamba ni mtu “asiyesikia.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana tabia mbaya katika maisha yake. Mtu huyo, huwa anatenda maovu na kuonywa wenzake, mara kwa mara, lakini huwa hasikii kwa sababu ya tabia yake hiyo ya kurudia kutenda maovu. Yeye hupata matatizo ya kuisambalatisha familia yake, kwa sababu ya kutokusikia kuacha kutenda maovu hayo, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa na masikio yaliyoziba, kwa sababu naye huwa hasikii kwa kuacha kutenda maovu anapoonywa na wenzake, katika maisha yake. Ndiyo maana watu humuita kuwa ni mtu ‘asiyesikia.”

Msemo huo, hufundisha watu juu ya kukubali kuonywa na wenzao, kwa kuacha tabia ya kutenda maovu, katika utekelezaji wa majukumu yao, ili waweze kuzilea vizuri familia zao, maishani mwao.

Wagalatia 3:1-14.

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ENGLISH: THE ONE WHO DOES NOT HEED.

The deaf is the one whose ears cannot hear. This person is unable to hear the word which is being spoken to him by his companions, because of such disabilities of his ears. That is why people call him “the one who does not heed.”

This saying is compared to a person who has evil habit in his life. This person often does evil things and is warned by others, but he does not listen because of his recurring behavior. He breaks up his family because of his unwillingness to stop doing these evil things in his life.

This person resembles the one who had ears’ disability, because he also does not listen enough to stop doing evil when he is warned by his fellows in life. That is why people call him “the one who does not heed.”

This saying teaches people about accepting warnings of their fellows, by refraining from committing evil deeds in fulfilling their duties, so that they can well raise their families in their lives.

Galatians 3: 1-14.

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984. LUKWA LO JIHUNDI.

Ijihundi ili ngume iyo yolechije wikenya bho bhanhu abho bhatumamaga nimo go gulimila lukwa lo ngese. Abhanhu bhenabho, bhagayoga na gwikenya mpaga bhuyangulwa na bhanhu abho bhagiyigwa iyombo yabho. Hunagwene abhanhu bhenabho bhagayomba giki, “lukwa lo jihundi.” Ulukwa lunulo luli lukwa lo gwitulila.

Akahayile kenako, kagalenganijiyagwa kukaya iyo ili na bhanhu bhagumana bhuyoga bhuli makanza. Ikaya yiniyo, yigiyojaga bhuli makanza kunguno ya kugayiwa ng’wigwano. Iyoyi idalamaga shigu ningi kunguno ya gugayiwa ililange ilya gwidegeleka chiza linilo, umuwikaji bhobho.

Ikaya yiniyo, igikolaga na bhalimu abho bhagikenya mpaga bhuyileka ingese yabho, kunguno ni yoyi, abhanhu bhayo bhagayogaga mpaga bhaduma uguyibheja chiza ikaya yiniyo, umukikalile kabho. Hunagwene abhanhu bhagaitanaga giki “lukwa lo jihundi.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka bhupelanu umutumami bho milimo yabho, kugiki bhadule gutumama milimo yabho chiza, bho nduhu ugwikenye, umuwikaji bhobho.

1Petro 4:7-8.

1Yohana 3:11-18.

1Yohana 4:7-21.

Marko 12:28-31.

 

KISWAHILI: MUKWA WA NGUMI.

Mukwa wa ngumi ni ugonvi wa watu waliokuwa wakipalila mukwa wa palizi. Watu hao, walizozana na kugombana mpaga wakaja watu waliousikia ugonvi huo kuwaamulia. Ndiyo maana watu hao waliita kwamba ni “mukwa wa ngumi.” Huo ni mukwa wa kupigana.

Msemo huo, hulinganishwa kwenye familia ile ambayo watu wake hugombana mara kwa mara. Familia hiyo, huzozana mara kwa mara kwa sababu ya watu wake kukosa uelewano. Yenyewe, huwa haidumu kwa sababu ya kukosa maadili ya kuwawezesha kuishi kwa pamoja, maishani mwao.

Familia hiyo, hufanana na wakulima wale waliogombana wakati wakipalilia palizi, kwa sababu nayo huzozana mara kwa mara, wakati watu wake, wanafanya kazi. Ndiyo maana watu huiita familia hiyo kuwa ni “mukwa wa ngumi.”

Msemo huo, hufundisha watu juu ya kuacha hasira katika utekelezaji wa majukumu yao, ili waweze kuyatekeleza vizuri majukumu yao, maishani mwao.

1Petro 4:7-8.

1Yohana 3:11-18.

1Yohana 4:7-21.

Marko 12:28-31.

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ENGLISH: A FIST’S PORTION TO CULTIVATE.

The fistfight is the quarrel of the people who were weeding the weed in a farm. These men started arguing after misunderstanding of each other took place which causes them to start quarreling between them. The people who heard their noise and saw them quarreling went to reconcile them. That is why these people called it “a fist’s portion to cultivate.”

This saying is applied to a family whose members are not at odds with one another. The family, in turn, quarrels frequently because of the lack of understanding among its members.  This family disintegrates because its members do not have values which can unite them enough to live together in their family.

This family is like the farmers who quarreled when they were weeding in the farm, because its members also quarrel often while are working. That is why people call that family that “a fist’s portion to cultivate.”

This saying teaches people about letting go of anger in fulfilling their duties, so that they can better fulfill their responsibilities in their societies.

1Peter 4: 7-8.

1John 3: 11-18.

1John 4: 7-21.

Mark 12: 28-31.