Sukuma Sayings

1208. ULIGALINZULA YAKI INGOB’O YA NKWILIMA?

Imbuki ya kahayile kenako ilolile Nkwilima na nina bhukwi okwe. Unina bhukwi ng’winuyo, goli ngilo ugwidima ingob’o ya nkwilima okwe. Aliyo lulu umayu ng’wunuyo, agandya guidimagula ingob’o ya nkwilima okwe ng’winuyo. Hunagwene abhanhu bhagamuja giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinibhengwe ukubhanhu abho agikalaga nabho, aha kaya yakwe. Umunhu ng’wunuyo, alina bhutoshi bho gubhadalaha abhanhu bhakwe kunguno ya gwibhona giki aliosolobho nhale gukila abhiye, umuwikaji bhokwe. Uweyi agaikenakulaga ikaya yakwe kunguno ya bhudoshi bhokwe bhunubho ubho gubhitila libhengwe abhiye, aha kaya yakwe.

Umunhu ng’wunuyo, akikolaga nu nina bhukwi uyo agaminzila ikujo unkwilima okwe bho guidimagula ingob’o yakwe, kunguno nuweyi agabhabhinzila ikujo abhanhu bhakwe bho gubhitila libhengwe, umuwikaji bhokwe. Hunagwene abhanhu bhagamujaga giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza ni kujo ukubhichabho bho ndugu ugwisendeja lwande lumo ijinagufunya bhuyanguji, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

KISWAHILI: UNAIPEKUA YA NINI NGUO YA MKWILIMA?

Chanzo cha msemo huo chaangalia Mkwilima na mama mkwe wake. Mama mkwe huyo, ilikuwa ni mwiko kuishika nguo ya mkwilima wake. Lakini mama huyo, alianza kuishikashika nguo hiyo ya mkwilima wake huyo. Ndiyo maana watu walimuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana dharau kwa watu wale anaoishi nao, katika maisha yake. Mtu huyo, ana majivuno ya kuwadharau watu wake hao kwa sababu ya kujiona kuwa yeye ana thamani kubwa zaidi kuliko hao wenzake, maishani mwake. Yeye huivuruga familia yake hiyo kwa sababu ya majivuno yake hayo ya kuwafanyia dharau wenzake, katika familia yake.

Mtu huo, hufanana na yule mama mkwe aliyemvunjia heshima mkwilima wake kwa kuishikashika nguo yake, kwa sababu naye huwavunjia heshiwa watu wake kwa kuwadharau, maishani mwake. Ndiyo maana watu humuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hufundisha watu juu ya kuwa na heshima kwa watu wote bila ya kuwafanyia dharau kwa kuegemea upande mmoja, katika utoaji wa maamuzi, ili waweze kuzilea vizuri familia zao, maishani mwao.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

ENGLISH: WHY ARE YOU SEARCHING THE CLOTHES OF THE SON IN LAW?

The cradle of the above saying is about a mother in law who touched clothes of her son-in-law. The mother-in-law was a taboo to hold clothes of her son in law. But she started holding the clothes of her son in law. That is why people asked her that, “Why are you searching the clothes of the son in law?”

This saying is compared to a person who has contempt for people whom he lives with in his life. Such person is proud enough to look down on his people because he thinks that he has more value than his colleagues in his life. He disturbs his family because of his pride in disrespecting his colleagues.

This person is similar to the mother-in-law who dishonored her son in law by grabbing his clothes, because he also dishonored his people by disrespecting them in his life. That is why people ask him that, “Why are you searching the clothes of the son in law?”

This saying teaches people about having respect for all people without insulting them by leaning on one side, in making decisions, so that they can raise their families well, in their lives.

1 Peter 2:17a.

1 John 3:11.

1 John 4:11-12.

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1204. SHOGAGA NIGINI

Akahayile kenako kahoyelile higulya ya guwilwa nigini gushaga uko wikalo bhokwe. Ulihoyi nigini uyo agaja Shinyinga aliganika giki agujupandika wikaji bho wiza koyi. Ohayugashika koyi uyupandika makoye ga gugayiwa ijiliwa pye ni jizwalo. Abhiye abho agabhaleka ukuchalo jakwe, bhaganchola mpaga bhumhona na gumana umo okoyelelaga. Hunagwene bhagang’wila giki, “shogaga nigini.”

Akahayile kenako kagalenganijiyagwa kubhabyaji abho bhagabhashoshaga mulilange lya wiza abhana bhabho abho bhagalilekaga bho gubhadililaga chiza, umuwikaji bhobho. Abhabyaji bhenabho bhagabhadililaga abhana bhabho bhenabho bho gwikala nabho chiza, mpaga bhalidebha ililange lya gwikala na bhanhu chiza. Abhoyi bhagabhakujaga bho lilange liza abhana bhenabho bho gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Abhabyaji bhenabho bhagalenganijiyagwa kubhanigini abho bhaganchola ng’wichabho uyo upandikaga makoyi Shinyinga mpaga bhumpandika na gung’wila ashoke kaya, kunguno nabhoyi bhagabhashoshaga abhana abha nhungwa jabhubhi, bho kubhalanga nhungwa jawiza, umuwikaji bhobho. Hunagwene bhagabhawilaga giki, “shogaga nigini.”

Akahayile kenako, kalanga bhanhu higulya ya gubhalanga ilange lya wiza abhichabho abha nhungwa jabhubhi, bho gwikala labho chiza, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Waefeso 6:4.

Methali 22:26.

1Thimotheo 5:10.

KISWAHILI: RUDI MTOTO.

Msemo huo, huongelea juu ya mtoto alieambiwa arudi kwenye makazi yake. Alikuwepo mtoto mmoja aliyeenda Shinyanga mjini akifikiri kwamba atapata maisha mazuri huko. Alipofika kule alianza kupata matatizo ya kukosa chakula na mavazi. Wenzake alioowaacha kijijini mwake, walimtafuta mpaka wakamuona na kufahamu alivyokuwa akihangaika. Ndiyo maana walimwambia kwamba, “rudi mtoto.”

Msemo huo, hulinganishwa kwa wazazi wale ambao huwarudisha kwenye malezi mema watoto wao waliokiuka maadili yao kwa kuwajali vizuri maishani mwao. Wazazi hao, huwajali watoto hao hao kwa kuishi nao vizuri, mpaga wanaweza kuyaishi maadili yao vizuri. Wao huwakuza vizuri watoto wao hao kwa kuzilea vizuri familia zao, maishani mwao.”

Wazazi hao, hulinganishwa kwa watoto wale waliomjali mwenzao kwa kumtafuta na kumwambia arudi kwake, kwa sababu nao huwarudisha watoto wao waliokiuka malezi mema, kwa kuwalea vizuri. Ndiyo maana huwaombia kwamba, “rudi mtoto.”

Msemo huo, hufundisha watu juu ya kuwalea wenzao katika maadili mema kwa kuishi nao vizuri, ili waweze kuzilea vyema familia zao, maishani mwao.

Waefeso 6:4.

Methali 22:26.

1Timotheo 5:10.

ENGLISH: COME BACK CHILD.

This saying speaks of a child who was told to return to his home. There was one child who went to Shinyanga town thinking that he would have a good life there. When he got there, he started having problems such as lack of food and clothing. His friends, whom he left in his village, looked for him until they saw him and realized that he was facing problems. That is why they told him that, “come back child.”

This saying is compared to parents who return their children who have violated their values to a good upbringing by taking good care of them in their lives. These parents, take care of those children by living well with them within their values. They raise their children well by raising their families well, in their lives.

These parents are compared to children who cared for their partner by looking for him and telling him to return back to his home, because they also bring back their children who violated good upbringing, by raising them well. That is why the tell them, “come back child.”

This saying, teaches people about raising their people in good values by living well with them, so that they can raise their families well, in their lives.

Ephesians 6:4.

Proverbs 22:26.

1 Timothy 5:10.

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1203. UOKALE ATI OSHIGU JINIJI.

Bhahoyi bhanhu abho bhakilaga na namhala umo uyo olina miaka mingi. Abhanhu bhenabho, bhahoyaga nanghwe bhakanza malihu kunguno olina bhumani wingi. Uweyi olioyibhona mingi kunguno oblyalwa mingi iyo adinayibhona umunhu uyo obyalilwe shigu jiniji. Hunagwene abhanhu bhenabho, bhagayombaga giki, “uokale adi oshigu jiniji.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinikujo lya gubhadegeleka chiza abhatale bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, alina widohya bho gubhadegeleka chiza abhatale bhakwe kugiki adule gumana ugwikala na bhanhu na kutumama milimo yakwe chiza, kunguno ya likujo lyakwe linilo kubhoyi. Uweyi agatumamaga milimo yakwe chiza bho gwikala na bhanhu bhingi aha kaya yakwe, kunguno ya likujo lyakwe linilo ukubhatale bhakwe abho bhaganangaga inzila ja gwikala chiza na bhanhu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nabho bhahoyaga chiza nu namhala uokale, kunguno nuweyi ali nikuko lya gubhadegeleka chiza abhatale bhakwe, umukikalile kakwe kenako. Hunagwene agabhawilaga abhanhu giki, “uokale adi oshigu jiniji.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza nikujo lya gubhadegeleka chiza abhatale bhabho, kugiki bhadule kupandika bhuyeji bho gwikala miaka mingi, umubhulamu bhobho.

Yoshua Bin Sira 44:1-4.

Waefeso 6:1-3.

Yoshua Bin Sira 3:1-14.

KISWAHILI: WAKALE SIO WA SIKU HIZI.

Walikuwepo watu walioishi na mzee mmoja ambaye alikuwa na miaka mingi. Watu hao, walikuwa wakiongea naye kwa muda mrefu kwa sababu walielewa kwamba yeye alikuwa na ufahamu mwingi. Mzee huyo, aliyaona mambo mengi kwa sababu alizaliwa miaka mingi na alishapitia mambo mengi ambayo mtu aliyezaliwa siku hizi hajayaona. Ndiyo maana watu hao walisema kwamba, “wa kale sio wa siku hizi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana heshima ya kuwasikiliza vizuri wakubwa wake, katika maisha yake. Mtu huyo, ana unyenyekevu wa kuwasikiliza vizuri wakubwa wake hao kwa lengo la kujifunza namna ya kuishi na kufanya kazi na watu vizuri, kwa sababu ya heshima yake hiyo kwao. Yeye hufanya kazi zake vizuri kwa kuishi pamoja na watu wengi katika familia yake, kwa sababu ya malezi yake hayo aliyopata kwa kuwasikiza vizuri wakubwa hao, maishani mwake.

Mtu huyo, hufanana na wale waliongea vizuri na yule mzee wa miaka mingi, kwa sababu naye ana heshima ya kuwasikiliza vizuri wakubwa wake, katika maisha yake. Ndiyo maana yeye huwaambia watu kwamba, “wa kale sio wa siku hizi.”

Msemo huo, hufundisha watu juu ya kuwa na heshima ya kuwasikiliza vizuri, wakubwa wao, ili waweze kupata furaha ya kuishi miaka mingi, maishani mwao.

Yoshua Bin Sira 44:1-4.

Waefeso 6:1-3.

Yoshua Bin Sira 3:1-14.

ENGLISH: THE ANCIENTS ARE NOT OF TODAY.

There were people who lived with an old man who had many years old. Those people were talking to him for a long time because they understood that he had a lot of knowledge. The old man saw many things because he was born many years ago and experienced a number of things that a person who has been born today has not seen. That is why those people said that, “the ancients are not of today.”

This saying is compared to a person who has an honor of listening well to his superiors, in his life. Such person has the humility to listen well to his superiors with the aim of learning how to live and work with people well, because of his respect for them. He does his work well by living with many people in his family, because of his education which he got by listening well to the elders in his life.

This person is similar to those who spoke well to the old man, because he also has the honor of listening well to his superiors, in his life. That is why he tells people that, “the ancients are not of today.”

This saying teaches people about having respect of listening well to their elders, so that they can have the joy of living many years in their lives.

Joshua Bin Sirach 44:1-4.

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1202. TIMBA NGONGO, DALYA JA MUNGUNDA.

Imbuki ya kahayile kenako, ilolile bhanhu abho bhalibhalima jiliwa mpaga jupya. Abhanhu bhenabho, ligashiga likanza lyagubisha ijiliwa jinimo umumigunda yabho yiniyo. Ulushigu bhalilya ijiliwa ja lukangala ulo gwandya bhagayomba giki, “timba ngongo, dalya ja mungunda.”

Akahahile kenako, kagalenganijiyagwa kubhanhu abho bhagalumbilijaga ulu bhapandika jikolo, umukikalile kabho. Abhanhu bhenabho, bhagafunyaga bhulumbi kuli Mulungu ulu bhajipandika ijokolo ijo bhaginhiyagwa naweyi umubhutumami bhobho, kunguno ya bhuyehi bhobho ukuli Ng’wilikili unduji o jose. Abhoyi bhagapandikaga sabho ningi bhuli makanza umumilimo yabho, kunguno ya gunumbilija Mulungu bhuli makanza ulu bhapandika ijikolo jabho jinijo, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga nabho bhaganumbilija Mulungu aho bhalya ijiliwa jabho ija gwandya, kunguno na bhoyi bhaganumbilija Mulungu ulu bhandika jikolo bhuli makanza, umumilimo yabho yiniyo, umukikalile kabho. Hunagwene bhagayombaga giki, “timba ngongo, dalya ja mungunda.”

Akahayile kenako, kalanga bhanhu higuya ya gubhiza na bhulumbi ukuli Mulungu ulu bhapandikaga jikolo umubhutumami bhobho, kugiki bhadule gupandika mbango ja gukwabha sabho bhuli makanza, umuwikaji bhobho.

Mathayo 26:26.

Hesabu 28:26.

Kumbukumbu la Torati 26:1-2.

KISWAHILI: PIGA MGONGO, TUMEKULA MAZAO YA SHAMBANI.

Chanzo cha msemo, huo huaangalia watu waliolima mazao ya chakula mpaga wakaivisha. Watu hao, ulifika wakati mazao yao yakakomaa humo shambani. Siku walipokuwa wanakula mazao yao hao kwa mara ya kwanza kutoka shambani walisema, “piga mgongo, tumekula mazao ya shambani.”

Msemo huo, hulinganishwa kwa watu wale ambao hushukuru wanapopata vitu vya kutoka kazini mwao, katika maisha yao. Watu hao, hutoa shukrani kwa Mungu wanapopata vitu vya kutoka kazini mwao kwa sababu ya furaha yao hiyo kwa Mwenyezi Mungu Muweza wa yote. Wao hupata mali nyingi sana kila wakati katika kazi zao, kwa sababu ya kutoa shukrani kwa Mungu kila wanapopata mali, maishani mwao.

Watu hao, hufanana na wale waliomshukuru Mungu walipokula mazao yao kwa mara ya kwanza, kwa sababu nao humshukuru Mungu kila wanapota mali za kutoka kazini mwao, katika maisha yao. Ndiyo maana wao husema kwamba, “piga mgongo, tumekula mazao ya shambani.”

Msemo huo, hufundisha watu juu ya kuwa na shukrani kwa Mungu, kila wanapopata mali za kutoka kwenye kazi zao, ili waweze kupata Baraka za kuendelea kufanikiwa zaidi maishani mwao.

Mathayo 26:26.

Hesabu 28:26.

Kumbukumbu la Torati 26:1-2.

ENGLISH: BEAT THE BACK, WE HAVE EATEN REAPS OF THE FIELD.

This saying looks at the people who grew food crops and ate them. Those people arrived to their fields when their crops matured in the fields. On the day when they were eating their crops for the first time from the farms, they said, “beat the back, we have eaten reaps of the field.”

This saying is equaled to those people who are grateful when they get things from their works, in their lives. Those people give thanks to God when they get things from their works because of their happiness in God Almighty. They always get a lot of wealth in their works, because of giving thanks to God every time they get wealth, in their lives.

Those people are similar to those who thanked God when they ate their crops for the first time, because they also thank God every time they get wealth from their works, in their lives. That is why they say that, “beat the back, we have eaten reaps of the field.”

This saying imparts in people an idea of being grateful to God, whenever they get wealth from their works, so that they can get blessings to continue to be more successful in their lives.

Matthew 26:26.

Numbers 28:26.

Deuteronomy 26:1-2.

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1201. ILIKUJO SABHO INDEZU B’UB’ELEJI.

Imbuki ya kahayile kenako ilolile munhu ntale uyo alinikujo ukubhanhu. Umunhu ng’wunuyo, agamanyikaga kulwa miito gakwe ayo gali gawiza ukubhiye.

Giko lulu, umunhu uyo ali ntale na ndezu jakwe, aliyo amiito gakwe gali gabhubhi, adabhizaga adinikujo lyose lyose ukubhanhu. Hunagwene abhanhu bhagayombaga giki, “ilikujo sabho indezu b’ub’eleji.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alina bhutale bho gujilanija nikujo lyakwe ukubhanhu, umukikalile kakwe. Umunhu ng’wunuyo, agahoyagaga na kutumama milimo yakwe kihamo na bhanhu bhakwe bho witegeleja bhutale, kunguno ya likujo lyakwe linilo ukubhoyi. Uweyi agabhalelaga chiza abhanhu bha ha kaya yakwe yiniyo, kunguno ya likujo lyakwe linilo ikubhoyi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo oli nikujo lya gwita miito gawiza ukubhiye, kunguno nuweyi alinikujo ya gubhalela chiza abhanhu bhakwe, umukikalile kakwe. Hunagwene agayombaga giki, “ilikujo sabho ndezu b’ub’eleji.”

Akahayile kenako, kalanga bhanhu higulya ya gwikala nikujo lya gwita miito gawiza ukubhichabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Yoshua Bin Sira 6:18.

Hekima ya Sulemani 1:1.

KISWAHILI: HESHIMA MALI, NDEVU MAPAMBO.

Chanzo cha msemo huo, huangalia mtu mkubwa ambaye ana heshima kwa watu. Mtu huyo, hujulikana kwa kuwatendea matendo mema wenzake, katika maisha yake.

Hivyo basi, mtu ambaye ni mkubwa na nzevu zake, lakini matendo yake ni maovu hawi na heshima yoyote kwa watu. Ndiyo maana watu husema kwamba, “heshima mali, ndevu mapambo.”

Msemo huyo, hulinganishwa kwa mtu yule ambaye ana ukubwa unaoendana na heshima yake kwa watu, katika maisha yake. Mtu huyo, huongea na kufanya kazi pamoja na watu wake kwa umakini mkubwa, kwa sababu ya heshima yake hiyo kwa watu hao. Yeye huwalea vizuri watu walioko kwenye familia yake, kwa sababu ya heshima yake hiyo kubwa kwao, maishani mwake.

Mtu huyo hufanana na yule aliyekuwa na heshima ya kuwatendea matendo mema wenzake, kwa sababu naye huwalea vizuri watu wake, katika maisha yake. Ndiyo maana yeye huwaambia watu kwamba, “heshima mali, ndevu mapambo.”

Msemo huo, hufundisha watu juu ya kuwa na heshima ya kuwatendea matendo mema wenzao, ili waweze kuzilea vizuri familia zao, maishani mwao.

Yoshua Bin Sira 6:18.

Hekima ya Sulemani 1:1.

ENGLISH: RESPECT WEALTH, BEARD DECORATIONS.

The source of this saying looks at a great person who has respect for people. Such person is known for doing good deeds to his fellows in his life.

So then, a mature person who has beard, but his actions are evil, does not have any respect to people. That is why people say that, “respect wealth, beard decorations.”

This saying is related to a person who has a size that matches his respect for people, in his life. This person speaks and works with his people very carefully, because of his respect for those people. He takes good care of the people in his family, because of his great respect for them, in life.

This person is similar to the one who had the honor of doing good deeds to his colleagues, because he also nurtures his people well, in his life. That is why he tells people that, “respect wealth, beard decorations.”

This saying teaches people about having respect of doing good deeds to their fellows, so that they can raise well their families, in their lives.

Joshua Bin Sirach 6:18.

Wisdom of Solomon 1:1.

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