sayings

270. MHULI ILYE NGUNDA INEKE UNIMI.

Imbuki ya lusumo lunulo ilolile mhuli, ngunda na nimi. Imhuli ilolecha majilili gosegose ayo gadulile gukenagula jiliwa. Ungunda gulolecha ginhu ijo unimi agajipandikaga ulu olima. Umunhu ali nimi uyo agalimaga ujipandika ijikolo jinijo.

Kuyiniyo lulu, ungunda ulu gugaliwa na majilili gumalwa, unimi ukija ugubhulagwa, agulima hangi. Umunhu alina solobho nhale gukila isabho, kunguno uwei hung’wene uyo agajipandika isabho jinijo. Hunagwene abhanhu bhagayombaga giki, ‘mhuli ilye ngunda ineke unimi.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagakomanyanga imihayo iya solobho, niyo idina na solobho, umuwikaji bhobho. Bhadeb’ile igiki ubhupanga bho ng’wa munhu bhuli na solobho nhale kukila ijikolo ijo agajipandikaga bho gutumama milimo. Kuyiniyo lulu, isabho josejose nulu jigakenagulwa ulu munhu alihoyi, agujipandika jingi bho gutumama milimo. Hunagwene abhanhu bhagayombaga giki, ‘Mhuli ilye Ngunda ineke unimi.’

Ulusumo lunulo lolanga bhanhu gudebha gudima mihayo nulu milimo iyo ilina solobho nhale uku wikaji bhobho. Igelelilwe abhanhu bhenabho bhaitumame imilimo yiniyo iyo ilina solobho, na kuileka iyo idina solobho umuwikaji bhobho, kugiki bhadule ugujib’eja chiza ikaya jabho.

(Mathayo 2:16 – 18; Yeremia 31: 15 – 17).

KISWAHILI: TEMBO ALE SHAMBA AMWACHE MKULIMA.

Chanzo cha methali hiyo chaangalia tembo, shamba na mkulima, tembo akiwakilisha wanyama waharibifu wa mazao yaliyoko shambani huku shamba likiwakilisha kitu akipatacho mkulima kutokana na kazi yake hiyo ya kilimo. Aidha, mkulima anawakilisha umuhimu wa mtu ambaye huvipata vitu hivyo kutokana na kufanya kazi zake za kilimo.

Kwa hiyo, mazao ya shamba yakiliwa na wanyama waharibifu, mkulima akasalimika kuawa atalima tena na kupata mali nyingine. Mtu ana faida kubwa kuliko mali, kwa sababu yeye aweza kuzipata mali hizo. Ndiyo maana watu husema kwamba, ‘Tembo ale shamba amwache mkulima.’

Methali hiyo hulinganishwa kwa mtu yule ambaye hutenga maneno au kazi zilizo na faida, na zile ambazo hazina faida maishani mwake. Yeye afahamu kwamba, uzima wa mwanadamu una faida kubwa kuliko mali ambazo yeye huzipata kwa kufanya kazi za kilimo. Kwa hiyo, mali yoyote ikiharibiwa, kama yeye mkulima yupo, atafanya kazi na kuzipata mali zingine. Ndiyo maana watu husema kwamba, ‘Tembo ale Shamba aache Mkulima.’

Methali hiyo hufundisha watu juu ya kuelewa kushika maneno, au kazi zilizo na faida kubwa maishani mwao. Yafaa watu hao wazifanye kazi hizo zenye faida, na kuziacha zile zisizo na faida kwao, ili waweze kuziendeleza vizuri familia zao.

(Mathayo 2:16 – 18; Yeremia 31: 15 – 17).

elephant

ENGLISH: LET THE ELEPHANT EAT THE FARM, BUT LEAVE THE FARMER.

The origin of this proverb refers to an elephant, a farm and a farmer. The elephant depicts any farm destructive wild animals while the farm depicts what a farmer earns from his/her farming career. The farmer depicts the importance of a person who earns the farm produce from his/her farming.

Therefore, if the field is destroyed by the animals, but the farmer survives, he/she will grow other crops and regain his/her wealth. As such, person is more important than what he/she possesses, because he/she can regain the possessions, in case of loss. That is why people say, ‘let the elephant eat the farm, but leave the farmer.’

The proverb is used comparatively to urge people to adopt an attitude of a person who differentiates useful and useless things in life. Such a person realizes that human life has a greater value than the wealth he earns from farming. Therefore, if any property is damaged, while the farmer is still alive, he/she would simply work even harder to gain onother property. That is why people say, ‘Let the elephants eat the farm, but leave the farmer.’

This proverb teaches people about understanding meaningful things in their lives. It is important for these people to do what is good and refrain from doing what is unprofitable for them, so that they can improve the welfare of their families.

(Matthew 2:16 – 18; Jeremiah 31: 15 – 17).

265. B’ALANG’HUNG’HULA BHANHU KAGANDA.

Imbuki ya kahayile kenako ifumilile kuli ningi o Jisuguma uyo witanagwa Samike. Uningi ng’wunuyo wimbaga mimbo ukinu wikimilija giki uweyi alinyehu noyi. Nulu agigela munhu wa gung’wib’onela abhanhu abhingi bhaduntogwa. Ukwene huguhaya giki, ‘b’alang’ung’ula bhanhu kaganda.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikalaga chiza na bhanhu bha muchalo jakwe. Agabhambilija abho bhali mumakoye ijinaguginja wangu amakaye genayo, kugiki nabho bhapandike bhuyegi. Umunhu ng’wunuyo agab’izaga azunije nulu guminyika kunguno ya gwita mihayo ya wiza ukubhiye. Alina bhutogwa kubhanhu ubhogub’enhela bhuyegi abho alikala nabho. Ulu wigela munhu ogung’wib’onelwa umunhu ng’wunuyo, ‘b’alang’ung’ula bhanhu kaganda.’

Akahayile kenako kalanga bhanhu gwikala na bhutogwa kubhanhu ubhogudula gubhalunguja abho bhali mumakoye. Ubhutogwa bhunhubho bhugulanga bhichab’o gwikala bho mholele umuchalo jabho.

(Luka 23:48- 49; Luka 24: 20-21).

KISWAHILI: WATANUNG’UNIKA WATU KWA MAKUNDI.

Chanzo cha msemo huo chatokea kwa manju wa Kisukuma aliyeitwa Samike. Manju huyo alikuwa akiimba nyimbo kwa kujisifia upole aliokuwa nao uliomwezesha kuishi vizuri na watu. Hata akitokea mtu wa kumuonea, watu wengi hawatafurahia kitendo hicho na hawatampenda. Ndiyo kusema kwamba, ‘watanung’unika watu kwa makundi.’

Msemo huo hulinganishwa kwa mtu yule aishiye vizuri na watu walioko kwenye kijiji chake. Huwa akiwasaidia wenye matatizo mbalimbali maishani mwao ili waweze kuyatatua mapema na kuanza kufurahi tena.

Mtu huyo hukubali hata kuumia kwa ajili ya kutenda mema kwa faida ya wenzake. Hufanya hivyo kwa sababu ya upendo alio nao kwa wenzake. Upendo huo humpatia furaha ya kuwasaidia watu wake kwa upole. Kwa hiyo basi, mtu huyo akionewa na watu wenye nia mbaya, ‘watanung’unika watu kwa makundi’.

Msemo huo hufundisha watu kuishi kwa upendo na watu ili kuweza kuwasaidia na kuwafariji wale wenye shida mbalimbali. Upendo huo utawafundisha wenzao umuhimu wa kuishi kwa amani kwenye kijiji chao.

(Luka 23:48- 49; Luka 24: 20-21).

african-dancers-

ENGLISH: PEOPLE WILL COMPLAIN IN GROUPS.

The origin of this saying is a Sukuma maestro named Samike. The man used to sing boasting of his gentleness, which enabled him to live well with other people. Even if a bully happens to molest him, most people will not like it and him. Yes, ‘People will complain in a groups.’

The saying is used in comparison to refer to any person who lives well with other people in his village. He helps those who are in various troubles in life so that they can easily resolve them and start enjoying life again.

Such a person even accepts to suffer in order to do good deeds that benefit of his fellows. He does so out of love for his fellows. That love gives him the joy of helping his people in good faith. So, if that person is bullied by any ill-minded people, ‘people will complain in groups’.

The saying teaches people about living in love with other people so that they can help and comfort those in various troubles. That love will teach their peers about the importance of living in peace in their village.

(Luke 23: 48-49; Luke 24: 20-21).

261. WADIMA NZWI WALEKA UGUGULU.

Imbuki ya kahayile kenako ingilile kujigano ja ng’wa Sayayi na Shimba. Ijigano jinijo jihayile giki, Usayayi b’agikenya ni Shimba, uwei upelela mujigulu. Ugingila na usanganijiwa moyi uding’wa ugugulu. Aho oding’wa uwei uhaya giki, ‘wadima nzwi waleka ugugulu.’

Umunashinda aho wigwa chene, ugulekela ugugulu alihaya owilagwa go ng’hana, igiki linzwi. Akoyi akaSayayi kukolob’ela mugati, kub’iza kapila ugubhulagwa. Hunakub’iza kahayile giki, ‘wadima nzwi waleka ugugulu.’

Akahayile kenako kakalenganijiyagwa kuli munhu uyo agatumilaga masala gakwe ijinagwipija umumakoye. Umunhu ng’wunuyo adebhile uguginja amakoye ayo alinago, bho gutumila wiganiki bho masala mingi. Umunhu ng’wunuyo hangi adeb’ile ugubhambilija ab’iye ugugatumila amasala geneyo bhogwipija mumakoye.

Akahayile kenako kalanga bhanhu gumana ugugatumila chiza amasala gabho bho gwipija na gwiyinja mumakoye. Ubhumani bhunubho bhugub’ambilija bhanhu bhingi uguginja amakoye ayo bhalinago.

(1 Samweli 16:18; Mathayo 10:17-18)

KISWAHILI: UMESHIKA MZIZI UKAACHA MGUU.

Chanzo cha msemo huo chatokea kwenye hadithi ya Sungura na Simba. Hadithi hiyo yaeleza kwamba, Sungura na Simba waligombana. Sungura akakimbia kwenda kujificha kwenye kichuguu. Kabla hajaingia vizuri kwenye kichuguu, Simba alimpata akamshika mguu. Sungura aliposhikwa mguu, alisema hivi, ‘umeshika mzizi ukaacha mguu.’ Simba aliposikia hivyo, alimwachia akifikiri kuwa kweli ni mzizi. Sungura alitokomea ndani akapona au akasalimika. Ndiyo ukawa msemo kwamba, ‘umeshika mzizi ukaacha mguu.’

Msemo huo hulinganishwa kwa mtu yule atumiaye akili zake vizuri katika kujitatulia matatizo. Mtu huyo afahamu namna ya kujiondolea matatizo aliyo nayo maishani mwake kwa kutumia akili zaidi. Zaidi ya hayo, mtu huyo huwafundisha pia wengine njia za kujiondolea matatizo yanayowakumba.

Msemo huo hufundisha watu kuelewa namna ya kuzitumia vizuri akili zao katika kujitatulia matatizo maishani mwao. Uelewa huo utawasaidia watu wengi katika kujiondolea matatizo yawakumbayo maishani mwao.

(1 Samweli 16:18; Mathayo 10:17-18).

african lion

rabbit

ENGLISH: YOU GOT HOLD OF A ROOT AND LEFT THE LEG.

The origin of this saying is a tale about the Rabbit and the Lion. The tale has it that the two had a fight. As a result, the Rabbit ran to take cover in an anthill. The Lion chased and caught the Rabbit by the leg before entering the anthill.

When the Rabbit learnt that it had been caught by its leg, it said to the Lion, ‘You got hold of a root and left the leg.’ On hearing that, the Lion thought it was true and, therefore, left the leg thereby allowing the Rabbit to vanish into the anthill and survive his attack. Thereafter, it became a saying, ‘You got hold of a root and left the leg.’

The saying is used comparatively to refer to people who use their brains well in solving problems. Such people know how to get rid of problems they have in their lives by simply using common sense. In addition, such people also teach others how to get out of their problems using their brains.

The saying teaches people about understanding how to use their senses to solve problems in their lives. This understanding will help many people to get rid of the problems they are going through in their lives.

(1 Samuel 16:18; Matthew 10: 17-18).

254. DUDIME HASI.

Imbuki ya kahayile kenako ililole b’udimi bho hasi. Ubhudimi bhunubho b’ugatumilaga makono. Umunhu akomile gudima hasi ulu alihaya gupandika nguzu ja gudula gwimila chiza uyo oliwigashije.

Hangi, ulubhanhu bhalilya jiliwa bhagab’izaga guti bhalidima hasi ulu jiliwa jitulile hasi. Ulu bhalya, abhanhu bhenab’o bhagapandikaga nguzu jagufumila mujiliwa jinijo ijo bhajilyaga.

Ijiliwa ulu jubishiwa abhanhu bhagatumilaga masala agagwibhonecha kugiki bhadule gwigwa abhoyi na kubhuka kujujilya ijiliwa jinijo. Hunagwene ulu lyushika ilikanza ilya gujulya, abhanhu bhagiwilaga giki, ‘dudime hasi.’

Akahayile kenako kagalenganijiwagwa kubhanhu abho bhadeb’ile gutumila mihayo ya mbisila ijinagubhahugula abhichabho kugiki bhajigwe ing’hulu ijo jidulile gubhambilija ugwikala mhola na bichab’o umuwikaji bhobho.

Abhanhu bhenab’o bhagabhambilijaga bhichab’o bho gub’iza na masala gagupandika nguzu ya gutumamila milimo ya kujibheja chiza ikaya jabho. Hunagwene bhagabhawilaga abhichab’o giki, ‘dudime hasi.’

Akahayile kenako kalanga bhanhu gub’iza n’ikujo lya gujishisha ing’hulu ijagubhambilija abhanhu ijinagwikala na nguzu umuwikaji bhobho. Ilikujo linilo ligub’ambilija ugupandika amasala gagutumila mihayo iyoidulile kubhambilija abhanhu bhenabho ugwikala mhola na bhanasi b’ichab’o.

(Matendo ya Mitume 27:34-36).

KISWAHILI: TUSHIKE CHINI.

Chanzo cha msemo huu huangalia ushikaji wa chini. Ushikaji huo hutumia mikono ambayo humwezesha mtu mwenye mikono hiyo kushikilia chini wakati akitekeleza lengo lake. Mtu huyo aweza kushika chini wakati wa kusimama alipokuwa amekaa. Hiyo ni namna mojawapo ya kumpatia nguvu fulani, mtu huyo, itakiwayo kwake kumwezesha kusimama kwa haraka.

Watu hupata nguvu pia wakila chakula. Chakula hicho kikiiva, watu hao hutumia maneno ya mafumbo yahusishayo akili katika kuufikisha ujumbe wa kuwaalika kwenda kula ili wao wenyewe waweze kuelewana na kuamua kwenda kula. Ndiyo maana, watu hao huambiana kwamba, ‘tushike chini.’

Msemo huo hulinganishwa kwa watu wafahamuo kutumia hekima ya kuhusisha mafumbo katika kuwafikishia wenzao habari yenye ujumbe wa kuwapatia nguvu maishani mwao ili waweze kuishi kwa amani. Watu hao huwasaidia pia wenzao katika kuwa na akili ya kuufikisha ujumbe mwingine utakiwao kuwafikia wenzao. Ndiyo maana watu hao huwaalika wenzao kwa kusema, ‘tushike chini.’

Msemo huo hufundisha watu kuwa na hekima ya kuufikisha ujumbe uwezao kuwapatia wenzao nguzu ya kuishi kwa amani maishani mwao. Hekima hiyo itawasaidia wengi katika kupata akili ya kutumia mafumbo yawezayo kuwasaidia watu wao katika kuishi kwa amani na wananchi wenzao.

(Matendo ya Mitume 27:34-36).

literature

adult-education

ENGLISH: LET US TOUCH DOWN ON THE GROUND.

The origin of this saying is an act of touching on the ground. Such action requires the concerned person to use arms that enable him/her to hold the ground. The person may hold the ground while trying to stand up. That is a way to give him/her support or energy that will enable him/her to get up quickly.

People usually gain energy from food that they eat. When the food is ready, these people use brainteasers to convey invitation message to others who can understand them to come and eat. The idea is to wisely exclude others who are not concerned. That’s why, these people tell each other, as a brainteaser and exclusion strategy, ‘Let us touch down on the ground.’

The saying is urges people to use their wisdom to convey information for empowering others in their lives so that they can live in peace. People who use wisdom also help their peers in having the ability to decode and convey other messages that they need to achieve their goals. That is why those people invite their peers by saying, ‘Let us touch down on the ground.’

The saying teaches people about being wise when delivering any message that will give other people opportunity to live in peace in their lives. Such wisdom will help many people in getting the mind enough to use mysteries that can help their people to live in peace with their fellow citizens.

(Acts 27: 34-36).

250. ILONDA LYA NG’HAB’I LIGAPIJIWAGWA LUME.

Imbuki ya kahayile kenako ilolile ilondo lya ng’wa munhu uyo aling’hab’i uogub’iza na makoye mingi umuwikaji bhokwe. Umunhu ng’wunuyo nulu agiminya bho gwigumha, agajaga luhu ukumilimo yake kunguno ya makoye gakwe. Adalekaga uguja ugujuchola ija gulwa, nose ililonda linilo ligapijiyagwa lume. Hunagwene abhanhu bhagayombaga giki, ‘ilonda lya ng’hab’i ligapijiwagwa lume.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhadadililaga bhasadu bhabho bho gub’achala gusibitali. Isada ja bhanhu bhenabho jigalekanijiyagwa mpaga nulu jipilila joyi duhu. Kuniyo lulu, abhanhu bhenabho bhagikolaga nu munhu ung’hab’i uyo wigumhaga upandika lilonga ilo ligapijiyagwa lume. Uwei agamanaga uja duhu ukumilimo yakwe kunguno ya makoye ayo alinago. Hunagwene, abhanhu bhagayombaga giki, ‘Ilonga lya ng’hab’bi ligapijiwagwa lume.’

Akahayile kaneko kalanga bhanhu gudilila bhasadu bhabho bho gubhambilija ugubhachala ugusibhitali kugiki bhadule gupila wangu. Ubhudiliji bhunubho bhugubhambilija bhasadu bhingi ijinagupila wangu na gwendelea na milimo yabho.

(Mathayo 5:3).

KISWAHILI: KIDONDA CHA MASKINI HUPONYWA NA UMANDE.

Chanzo cha msemo huo chaangalia kidonda cha mtu ambaye ni maskini. Mtu huyo hukumbwa na matatizo mengi maishani mwake. Kutokana na hali hiyo, hulazimika kwenda kufanya kazi hata kama amejikwaa akapata kidonda. Huwa haachi kwenda kazini, mwishowe kidonda chake hicho hupona chenyewe. Ndiyo maana, watu husema kwamba, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hulinganishwa kwa watu wasiowajali wagonjwa wao kwa kuwapeleka hospitalini kwa ajili ya kupata matibabu ili waweze kupona haraka. Magonjwa ya watu hao huachwa bila msaada wa kuyaponya upesi. Kwa namna hiyo, wagonjwa hao hufanana na mtu ambaye ni maskini aliyepata kidonda kwa kujikwaa, ambacho huponyeshwa na umande aukanyagao kila asubuhi aendepo kazini, kwa sababu ya matatizo yake. Ndiyo maana watu husema, ‘kidonda cha maskini huponywa na umande.’

Msemo huo hufundisha watu kuwa na moyo wa kujali wagonjwa wao kwa kuwapeleka hospitalini ili waweze kupata matibabu ya kuwawezesha kupona haraka. Moyo huo wa kujali, utawasaidia wagonjwa wao kupona haraka na kuwawezesha kuendelea kufanya kazi kwa ajili ya kujiletea maendeleo.

Mathayo 5:3.

women

ENGLISH: A POOR PERSON’S WOUND IS HEALED BY DEW.

The origin of this saying is a wound of a poor person. Such a person experiences many problems in life. As a result, he/she has to go to work even if he/she has stambled, injured himself/herself and got a wound. He/she never misses going to work. In the end, the wound will heal itself. That is why, people say, ‘a poor person’s wound is healed by dew.’

The saying is used to draw attention of people who do not care for their sick persons by taking them to the hospital for treatment so they can recover faster. The diseases of those people are left without help for quick healing.

Such sick persons are like poor persons who suffer from stamble wounds, which are healed by dew that he tramples every morning on his way to work, because of his problems. That is why people say, ‘A poor persons wound is healed by the dew.’

The saying teaches people about being kind-hearted and about taking care of their sick persons by taking them to hospital so they can get treatment for speedy recovery. This caring attitude will help the sick persons recover quickly and continue working for their own development.

(Matthew 5: 3).