Sukuma Sayings

1370. NADOYA UGUTULA IG’UDA.

Imbuki ya kahayile kenako ilolile ningi uyo wikalaga mubhutemi bho Buduhe. Uningi ng’wunuyo olinkumuku noyi kunguno wimbaga chiza mpaga abhadegeleki bhakwe bhatogwa. Uweyi oliagutolilwe noyi unimo gokwe gunuyo. Hunagwene agayomba giki, “nadoya ugutula ig’uda.”

Akahayile kenako kagalenganijiyagwa kuli untumami omilimo uyo agaitumamaga chiza imilimo yakwe yiniyo umuwikaji bhokwe. Untumami ng’wunuyo, agandyaga uguitumama imilimo yakwe nulu lyashiga duhu ilikanza lyayo iyo agaitumamaga chiza mpaga lyashila ilikanza linilo bho nduhu ugwilendeja, kunguno oliaitogilwe noyi imilimo yakwe yiniyo, umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe kunguno ya bhukamu bhokwe bhunubho ubho guitumama chiza imilimo yakwe umukikalile kakwe kenako.

Untumami ng’wunuyo, agikolaga nu ningi uyo oliagutogilwe unimo gokwe mpaga ogutumamaga chiza, kunguno nuweyi aitogilwe imilimo yakwe iyo agaitumamaga mpaga oyimala chiza, umuwikaji bhokwe bhunubho. Hunagwene agayombaga giki, “nadoya ugutula ig’uda.”

Akahayile kenako kalanga bhatumami higulya ya golecha bhutogwa ukumilimo yabho bho guitumama chiza imilimo yabho yiniyo mpaga bhaimala, kugiki bhadule gupandika sabho ningi umukaya jabho jinijo umuwikaji bhobho bhunubho.

Mathayo 10:22.

Yakobo 5:7- 8.

Ufunuo 8:3.

KISWAHILI: SITAACHA KUPIGA NGAO.

Chanzo cha msemo huo huangalia manju aliyeishi kwenye utawala wa Buduhe. Manju huyo alijulikana sana kwa sababu ya umaarufu wake wa kuimba vizuri mpaka wasikilizaji wake wanafurahi. Yeye aliipenda sana kazi yake hiyo ya kuimba. Ndiyo maana alisema kwamba, “sitaacha kupiga ngao.”

Msemo huo hulinganishwa kwa mfanyakazi yule ambaye huzitekeleza vizuri kazi zake maishani mwake. Mfanyakazi huyo, huanza kuyatekeleza vizuri majukumu yake unapofika muda wa kazi hizo mpaka unaisha muda huo, kwa sababu anazipenda vizuri kazi zake hizo, katika maisha yake. Yeye hupata mali nyingi katika familia yake hiyo kwa sababu ya bidii yake hiyo ya kuyatekeleza vizuri majukumu yake, maishani mwake.

Mfanyakazi huyo, hufanana na yule manju aliyeipenda kazi yake mpaka akaitekeleza vizuri, kwa sababu naye anazipenda kazi zake hizo ambazo huzitekeleza vizuri, maishani mwake. Ndiyo maana yeye husema kwamba, “sitaacha kupiga ngao.”

Msemo huo, hufundisha wafanyakazi juu ya kuonesha namna wanavyozipenda kazi zao kwa kuzitekeleza vizuri mpaka wanazimaliza, ili waweze kupata mali nyingi katika familia zao, maishani mwao.

Mathayo 10:22.

Yakobo 5:7- 8.

Ufunuo 8:3.

ENGLISH: I WILL NOT STOP BEATING THE SHIELD.

The origin of this saying is based on a traditional dance leader who lived during the supremacy of Buduhe. Such leader was very famous for his fame of singing well until his listeners were happy. He liked his singing very much. That is why he said, “I will not stop beating the shield.”

This saying is related to a worker who performs his duties well in his life. This worker begins to perform his duties well when the time for those duties arrives until the time is over, because he likes his duties well, in his life. He earns a lot of wealth in his family because of his diligence in performing his duties well, in his life.

This worker is similar to the traditional dance leader who liked his work until he performed it well, because he also likes his duties that he performs well, in his life. That is why he says, “I will not stop beating the shield.”

This saying imparts in people an idea of showing how much they like their jobs by doing them well until they finish them, so that they can gain many riches in their families.

Matthew 10:22.

James 5:7- 8.

Revelation 8:3.

 

 

 

 

1369. LYANG’ENG’ENYA LYA NG’WANAGASEMELA.

Aho kale olihoyi ngikulu uyo witanagwa Ng’wanagasemela. Ung’wanagasemela ng’wunuyo oli na kaya yakwe iyo wikalaga weyi na bhizukulu bhakwe. Ikaya yiniyo ikalaga na makoye ga gubhiza na nzala nhale bhuli ng’waka. Bhuli ng’wene uyo ojaga aha kaya yiniyo agingaga adalile. Hunagwene abhanhu bhagaihaya ikaya yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kagalenganijiyagwa ku kaya ya bhanhu abho bhadatumamaga milimo yabho chiza, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhigashije duhu nulu lyashigaga ilikanza lya gulima kunguno ya bhugokolo bho gutumama milimo yabho bhunubho. Abhoyi bhagikalaga bhukoya na nzala nhale bhuli ng’waka aha kaya yabho yiniyo, kunguno ya bhugokolo bho guleka gutumama milimo yabho ahikanza lya gulima, umuwikaji bhobho bhunubho.

Ikaya ya bhanhu bhenabho igikolaga ni ya ngikulu uyo okoyaga na nzala nhale bhuli ng’waka aha kaya yakwe, kunguno na bhoyi bhagikala bhukoya na nzala yiniyo iyagugayiwa jiliwa bhuli ng’waka aha kaya yabho yiniyo. Hunagwene abhanhu bhagayihayaga ikaya yabho yiniyo giki, “lyang’eng’enya lya Ng’wanagasemela.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho chiza kugiki bhadule kupandika jiliwa ja gubhalisha abhanhu bhabho pye amakanza ga bhulamu bhobho.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

KISWAHILI: HALI NGUMU YA NG’WANAKASEMELA.

Hapo zamani alikuwepo bibi kizee aliyeitwa Ng’anakasemela. Ng’wanakasemela huyo, alikuwa na familia yake aliyoishi yeye na wajukuu zake. Familia hiyo ilikuwa ikisumbuliwa na tatizo la njaa kila mwaka. Kila mtu aliyeenda kwenye familia hiyo alitoka pale bila kula chakula. Ndiyo maana watu waliisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo, hulinganishwa kwenye familia ya watu wale ambao huwa hawafanyi kazi zao vizuri, katika maisha yao. Watu hao, huwa wamekaa tu hata  wakati wa kulima ukiwa umefika kwa sababu ya uvivu wao huo wa kufanya kazi zao. Wao hukumbwa na tatizo la njaa kwenye familia yao kila mwaka kwa sababu ya uvivu wao huo wa kuacha kufanya kazi wakati wa kilimo, maishani mwao.

Familia wa watu hao, hufanana na yile ya bibi kizee aliyesumbuliwa na tatizo la njaa kila mwaka, kwa sababu nao hukumbwa na tatizo la kukosa chakula kwenye familia yao hiyo kila mwaka. Ndiyo maana watu huisema familia hiyo kuwa ni “hali ngumu ya Ng’wanakasemela.”

Msemo huo hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri ili waweze kupata chakula cha kutosha kuwalisha wanafamilia wao, wakati wote wa uhai wao.

Mithali 13:4.

Mithali 15:19.

Mithali 19:24.

Mithali 20:4.

Mithali 21:25.

ENGLISH: THE DIFFICULT SITUATION OF NG’WANAKASEMELA.

Once upon a time, there was an old lady named Ng’anakasemela. Such Ng’wanakasemela had a family where she and her grandchildren lived. Her family was plagued by hunger every year. Everyone who went to that family left it without eating. That is why people called that family “the difficult situation of Ng’wanakasemela.”

This saying is compared to a family of people who do not work well in their lives. These people just sit around even when it is time to farm because of their laziness in doing their works. They suffer from hunger in their family every year because of their laziness of staying without working during farming time in their lives.

This family is similar to that of the old lady who suffered from hunger every year, because they also suffer from problem of lacking food in their family every year. That is why people refer to the family as “the difficult situation of Ng’wanakasemela.”

This saying teaches people of working hard enough to do their jobs well so that they can have enough food for feeding their family members, throughout their lives.

Proverbs 13:4.

Proverbs 15:19.

Proverbs 19:24.

Proverbs 20:4.

Proverbs 21:25.

1368. NZOB’E YA NG’WA LIMBE.

Imbuki ya kahayile kenako ilolile munhu uyo witanagwa Limbe. Ulimbe ng’wunuyo oli na nzob’e yakwe iyo witumamilaga mlugendo bho gwidamhila. Giko lulu lushigu lumo bhagiza bhanhu aha ng’wa Limbe abho bhajinjaga myenda bhililagwa b’ujiku, bulomba gulalija hoyi.

Aho lyashiga likanza lya gwingila mu kaya gulala, bhagawilwa gwingila mukaya bhulema bhaligongeja gulala hanze. Bhuwilwa giki jiliho shimba aliyo bhadazunije ugwingila umu kaya.

Aha bhujiku bhokula umo ob’o ub’ona giiti ubhawila ab’iye giki yiyo shimba. Umo wabho uhaya nduhu yeniyo nzob’e ya ng’wa Limbe. Umunhu ng’wenuyo yiza yunsola ishimba yugamulaga. Hii mbuki ya guhaya giki “nzob’e ya ng’wa Limbe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adazunyaga mihayo ya kukandwa na bhiye iyo idulile gung’wambilija, umuwikaji bhokwe. Umunhu ng’wunuyo agakandagwa na bhiye giki wite ginhu jilebhe, nulu aleke gwita ginhu jilebhe olema kunguyo ya bhuhalali bhokwe bhunubho umukikalile kakwe. Uweyi agapandikaga makoye mingi aha kaya yake kunguno ya bhuhalali bhokwe bhunubho ubho gulema gukandwa na bhiye umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo alikola nuyo agawilwa aje mukaya kugiki apile guliwa na Shimba ulema mpaka iza yunsola ishimba yiniyo, yugamulaga, kunguno nuweyi agakandagwa na bhiye bho guwilwa mihayo ya gumpija ohalalika, mpaga nowe opandika makoye umuwikaji bhokwe. Hunagwene agayombaga giki, “punda ya Limbe.”

Akahayile kenako kalanga bhanhu higulya ya guzunya mihayo ya kukandwa na bhichabho kugiki bhadule gubhulanhana chiza ubhupanga bhobho, umuwikaji bhobho bhunubho.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

KISWAHILI: PUNDA YA LIMBE.

Chanzo cha msemo huo huangalia mtu aliyeitwa Limbe. Limbe huyo alikuwa na pumba aliyemtumia katika safari zake kama usafiri wake. Hivyo basi siku moja walifika watu waliokuwa wakiuza nguo wakati wa usiku wakaomba kulala hapo kwake.

Ulipofika wakati wa kuingia kulala watu hao waliambiwa waingie ndani ya nyumba, wakakataa wakitaka kulala nje. Waliambiwa kwamba, kuna simba hapo, lakini hawakukubali kuingia ndani.

Usiku ulipoenda sana mmoja wao aliona giza akawaambia wenzake huyo Simba. Mmoja wao alisema, “hapana huyo ni punda ya Limbe.” Simba alifika akamchukua na kumuua mtu huyo. Hicho ndicho kikawa chanzo cha watu kusema “punda ya Limbe.”

Msemo huo hulinganishwa kwa mtu yule ambaye huukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake. Mtu huyo, hushauriwa na wenzake juu ya kuacha au kutenda jambo fulani, akakataa kwa sababu ya ubishi wake huo maishani mwake. Yeye hukumbwa na matatizo mengi kwenye familia yake kwa sababu ya ubishi wake huo wa kuukataa ushauri wa wenzake unaoweza kumsaidia, katika maisha yake.

Mtu huyo, hufanana na yule aliyeukataa ushauri wa kuingia ndani ya nyumba ili apone kuliwa na Simba, mpaka mwishowe simba akamuua, kwa sababu naye huukataa ushauri wa wenzake mpaga anakumbwa na matatizo katika familia yake hiyo. Ndiyo maana yeye huuita ushauri huo kuwa ni “Punda ya Limbe.”

Msemo huo, hufundisha watu juu ya kuupokea ushauri wa wenzao unaoweza kuyaokoa maisha yao, ili waweze kuutunza vizuri uhai wao, maishani mwao.

Kumbukumbu la Torati 30: 15-16.

Wafilipi 1:11.

2 Wathesalonike 2:10.

ENGLISH: THE DONKEY OF LIMBE.

The origin of this saying is about a man named Limbe. Limbe had a donkey that he used as his transportation on his travels. So one day, people who were selling clothes came at night and asked to sleep at his place.

When it was time to go to sleep, the people were told to go inside the house, but they refused, wanting to sleep outside. They were told that there was a lion there, but they refused to go inside.

When the night was very late, one of them saw the darkness and told his companions that the lion was there. One of them said, “No, that is Limbe’s donkey.” The lion came there that killed him. That is why people started to say that “The Donkey of Limbe.”

This saying is compared to a man who rejects advice of his companions that can help him in his life. Such person is advised by his companions to stop misbehaving or doing something, but he refuses because of his disagreement in his life. He faces sundry hitches in his family because of his stubbornness of rejecting the advice of his nobles that can help him, in his life.

This person is similar to the one who rejected the advice of entering the house to save himself from being eaten by a Lion, until finally the lion killed him, because he also rejects the advice of his fellows to the point of facing problems in his life. That is why he calls that advice “The Donkey of Limbe.”

This saying imparts in people an idea of receiving decent advice of their nobles that can save their lives, so that they can take respectable care of their lives.

Deuteronomy 30: 15-16.

Philippians 1:11.

2 Thessalonians 2:10.

1366. NZUGI HAJIKOME NANZULE.

Olihoyi namhala uyo olina kaya nhale iyo yali na bhana bhingi. Unamhala ng’wunuyo oliatogilwe gubhakuminga abhana bhakwe hajikome bhiza bhota moto ukunu alibhalomela kajile ka hakaya yakwe. Uweyi witaga chene bhuli lushigu, kunguno ya gubhalanga gwikala na bhanhu chiza abhana bhakwe bhenabho. Hunagwene obhitanaga bho guyomba giki, “nzugi hajikome nanzule.”

Akahayile kenako kagalenganijiyagwa kubhabyaji abho bhagafunyaga lilange lya wiza ukubhana bhabho, umuwikaji bhobho. Abhabyaji bhenabho, bhagacholaga likanza lya wiza ilo bhagalitumilaga bho gubhalanga abhana bhabho nhungwa ja gwikala bho witogwa na bhanhu, kunguno ya bhutungilija bhobho bhunubho umukikalile kabho. Abhoyi bhagikalaga na bhuyegi aha kaya yabho kunguno ya gubhinha lilange lya wiza abhana bhabho, umuwikaji bhobho.

Abhabyaji bhenabho bhagikolaga nu namhala uyo obhakumingaga abhana bhakwe hajikome obhalanga gwikala chiza na bhanhu, kunguno na bhoyi bhagabhalangaga abhana bhabho nhungwa ja gwitogwa na bhanhu, umuwikaji bhobho. Hunagwene bhagabhitanaga bho guyomba giki, “nzugi hajikome nanzule.”

Akahayile kenako kalanga bhabyaji higulya ya guchola likanza lya gubhalanga abhana bhabho lilange lya gwikala chiza na bhanhu, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Yoshua Bin Sira 30:1-3.

Mambo ya nyakati 13:1-2.

Ayubu 31:18.

Warumi 2:19.

Wagalatia 3:24.

KISWAHILI: NJONI KWENYE KIKAO NIWAUSIE.

Alikuwepo mzee aliyekuwa na familia yenye watoto wengi. Mzee huyo, alipenda kuwakusanya watoto wake hao kwenye kikao alichokitumia kuwafundisha mwenendo wa kuishi vizuri kwenye familia yake hiyo. Yeye alifanya hivyo kila siku kwa sababu alitaka kuwafundisha watoto wake hao namna ya kuishi vizuri na watu. Ndiyo maana aliwaita kwa kusema kwamba, “njoni kwenye kikao niwausie.”

Msemo huo, hulinganishwa kwa wazazi wale ambao huwapatia malezi mema watoto wao maishani mwao. Wazazi hao, hutafuta muda mwafaka ambao huutumia katika kuwafundisha watoto wao hao tabia njema za kuishi na watu kwa upendo, kwa sababu ya uaminifu wao huo, katika maisha yao. Wao huishi kwa furaha katika familia yao kwa sababu ya kuwapatia malezi mema watoto hao, maishani mwao.

Wazazi hao hufanana na yule mzee aliyewakusanya watoto wake kwenye kikao, akawafundisha mwenendo wa kuishi vizuri katika familia yake, kwa sababu nao huwafundisha watoto wao malezi ya kuishi kwa upendo na watu, maishani mwao. Ndiyo maana huwaita kwa kusema kwamba, “njoni kwenye kikao niwausie.”

Msemo huo, hufundisha wazazi juu ya kutafuta muda wa kufaa katika kuwafundisha watoto wao malezi ya kuishi vizuri na watu, ili waweze kuzilea vyema familia zao, maishani mwao.

Yoshua Bin Sira 30:1-3.

Mambo ya nyakati 13:1-2.

Ayubu 31:18.

Warumi 2:19.

Wagalatia 3:24.

ENGLISH: COME TO THE MEETING AND I WILL ADVISE YOU.

There was an old man who had a family which had a good number of children. Such old man liked to gather his children in a meeting that he used for nurturing them good conduct of living well with people. He did that every day because he wanted to nurture his children on how to live well with people. That is why he called them by saying, “come to the meeting and I will advise you.”

This saying is compared to parents who provide good upbringing to their children in their lives. These parents look for the right time that they use for nurturing their children on good habits of living well with people, because of their loyalty, in their lives. They live happily in their families because of providing their children with good upbringing in their lives.

These parents are like the old man who taught his children good conduct of living well in his family, because they also teach their children about upbringing of living in true love with people, in their lives. That is why he calls them by saying, “Come to the meeting and I will advise you.”

This saying imparts in parents an idea of nurturing their children on how to live well with people, so that they can raise well their families, in their lives.

Joshua Ben Sira 30:1-3.

Chronicles 13:1-2.

Job 31:18.

Romans 2:19.

Galatians 3:24.

1363. WISOLELELWA KULE.

Imbuki ya kahayile kenako ihoyelile wisolelwa bho ng’wa munhu nhebhe. Umunhu ng’wunuyo, ocholagwa na ng’wiye uyo ojaga agumugilijaga kubhanhu bha mumachalo mingi mpaka nose ugampandikila muchalo ja kule. Hunagwene abhanhu abha ha kaya ya ng’wa munhu uyo oncholaga ng’wiye bhagayomba giki ukulincholwa ng’wunuyo, “wisolelelwa kule.”

Akahayile kenako kagalenganijiyagwa kuli ngosha uyo ocholaga nkima ogutola mpaga umpandika, umukikalile kakwe. Ungosha ng’winuyo, agiyangula kunchola unkima uyo antogilwe mpaga umpandika bho nduhu ugugwa nholo kunguno ya witegeleja bhokwe bhonubho umubhutoji bhokwe. Uweyi agikala chiza noyi nu nkima okwe aha kaya yabho kunguno ya witegeleja bhokwe bhunubho ubho gunchola mpaga umpandika unkima uokajile kawiza, umuwitoji bhobho.

Ungosha ung’wunuyo agikolaga nu munhu uyo aganchola ng’wiye uyo oliantogilwe mpaga ugampandikila kule, kunguno nuweyi aganchola unkima uyo antogilwe mpaga umpandika umuwikaji bhokwe bhonubho. Hunagwene abhanhu bhagang’wilaga unke okwe ng’wunuyo giki, “wisolelelwa kule.”

Akahayile kenako kalanga bhitoji higulya ya gubhiza na witegeleja bho gunchola ng’witoji uyo alina nhungwa jawiza mpaga bhampandike, kugiki bhadule gwikala chiza umuwitoji bhobho bhunubho.

Waefeso 5:21-27.

KISWAHILI: AMEOKOTEWA MBALI.

 Chanzo cha msemo huo huongelea juu ya upatikanaji wa mtu fulani aliyekuwa akitafutwa na mwenzake. Mtu huyo, alikuwa akitafutwa na mwenzake ambaye alienda akiwauliza watu wa vijiji mbalimbali mpaka mwishowe akamumpatia kwenye kijiji cha mbali sana na kumchukuwa hadi kwake. Ndiyo maana watu wa kwenye familia ya mtu aliyekuwa akimtafuta mwenzake walimwambia yule aliyeletwa kwao kwamba, “ameokotewa mbali.”

Msemo huo hulinganishwa kwa mwanamume yule aliyetafuta mke wa kuoa mpaka akampata, katika maisha yake. Mwanamume huyo aliamua kumtafuta mke mwenye tabia njema aliyempenda mpaka akampata bila ya kukata tamaa kwa sababu ya umakini wake huo katika kuishi maisha ya ndoa. Yeye aliishi vizuri sana na mke wake huo kwenye familia yao kwa sababu ya umakini wake huo wa kumtafuta mpaka akampata mke mwenye tabia njema aliyempenda, maishani mwake.

Mwanamume huyo, hufanana na yule mtu aliyemtafuta mwenzake aliyempenda mpaka akampata, kwa sababu naye alimtafuta mke aliye mpenda mpaka akampata, maishani mwake. Ndiyo maana watu humwambia huyo mke wake kwamba, “ameokotewa mbali.”

Msemo huo, hufundisha wana ndoa watarajiwa juu ya kuwa na umakini wa kumtafuta mwana ndoa mwenzao mtarajiwa mwenye tabia njema mpaka wampate ili waweze kuishi vizuri katika maisha yao hayo ya ndoa.

Waefeso 5:21-27.

 

ENGLISH: SHE HAS BEEN PICKED UP FROM A DISTANCE.

The starting point of this saying speaks about finding of someone who was being sought by his companion. There was a man who sought his companion. He went on asking people in various villages until he finally found her in a so distant village. He took her to his place. That is why family members of such person who brought home his companion spoke about her that, “She has been picked up from a distance.”

This saying is related to a man who searched for a wife to marry until he found her in his life. This man decided to look for a decent-nurtured wife whom he loved until he found her without giving up because of his attention in living a married life. He nicely lived with his wife in their family because of his responsiveness of looking for her until he found a decent-nurtured wife whom he loved in his life.

This man is similar to the one who sought for his companion whom he loved until he found her, because he also sought for a wife whom he loved until he found her in his life. That is why people speak about his wife that, “she has been picked up from a distance.”

This saying instills in forthcoming spouses an idea of being diligent enough to search for a respectable-nurtured prospective spouse until they find him/her so that they can happily live in their married lives.

Ephesians 5:21-27.