Sukuma

966. B’UDIMU B’O LIGEMBE GULINDILA GU NGESE.

Iligembe jili jitumamilo ja gulimila ukuli nimi. Iligembe linilo, ligamanyikaga ubhudamu bholyo ahikanza ilya gulilimila ingese, kunguno ilidimu lidakolokaga. Aliyo lulu, iligembe ilinegu ligakokolokaga nulu wandya duhu unimi ugulilimila ingese yiniyo. Hunagwene abhanhu bhagayombaga giki, “b’udimu b’o ligembe gulindila gu ngese.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agiyitilaga bhukengeji bhutale imilimo na mihayo hayo atali uguyandya nulu uguitumamila, umukikalile kakwe. Umunhu ng’wunuyo, agitakaga bhukengeji bho kujilola chiza, inhungwa ja bhanhu abho bhali nhomela, kunguno ya gutogwa gubhudebha chiza ubhumhana bho milimo nulu imihayo yiniyo. Uweyi agayombaga mihayo ya nhana na kupatandika matwajo mingi umumilimo yakwe, kunguno ya gutumama milimo iyo wiyitilaga bhukengeji bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni ligembe ili ligikalaga na bhudamu ahikanza ilya gulilimila ingese, kunguno nuweyi agapandikaga matwajo mingi umumilimo yakwe yiniyo, umuwikaji bhokwe. Uweyi agabhalangaga abhanhu bhakwe inzila ja guyidebha chiza imilimo yabho, haho bhatali uguyandya uguitumama. Hunagwene agabhawilaga giki, “b’udimu b’o ligembe gulindila gu ngese.”

Ulusumo lunulo, lolanga bhanhu higulya ya guyitila bhukengeji bhutale imilimo yabho haho bhatali uguyandya uguyitumama, kugiki bhadule gupandika matwajo mingi, umubhutumami bhobho.

Mathayo 7:15-20.

Mathayo 12:33-37.

KISWAHILLI: UGUMU WA JEMBE KUSUBIRI KWENYE PALIZI.

Jembe ni kitendea kazi cha kulimia kwa mkulima. Jembe hilo, hujulikana ugumu wake wa kulilimia wakati huo wa kulifanyia kazi, kwa sababu lile lililo gumu huwa halikongoloki. Lakini lile lililolegea hukongoloka pale mkulima anapoanza tu kulilimia. Ndiyo maana watu husema kwamba, “ugumu wa jembe kusubiri kwenye palizi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huzifanyia utafiti mkubwa kazi zote kabla hajaanza kuzifanya, katika maisha yake. Mtu huyo, hufanya utafiti wa kufahamu tabia za wale anaoongea nao kabla ya kuyapokea maneno yao, kwa sababu ya kutaka kuufahamu ukweli wa kazi hizo na maneno hayo. Yeye huongea ukweli na hupata mafanikio mengi katika utekelezaji wa majukumu yake, kwa sababu ya kufanya kazi njema alizozifanyia utafiki wa kina, kabla ya kuzianza, maishani mwake.

Mtu huyo, hufanana na lile jembe lililoendelea kuwa gumu hata wakati wa kulilimia, kwa sababu naye hupata mafanikio mengi katika kazi zake, maishani mwake. Yeye huwafundisha pia watu wake namna ya kuzifanyia utafiti wa kina kazi zao, kabla ya hawajaanza kuzitekeleza. Ndiyo maana huwaambia watu hao kwamba, “ugumu wa jembe kusubiri kwenye palizi.”

Methali hiyo, hufundisha watu juu ya kuzifanyia utafiti wa kina kazi zao, kabla ya kuanza kuzitekeleza, ili waweze kupata mafanikio mengi, katika utekelezaji wa majukumu yao, maishani mwao.

Mathayo 7:15-20.

Mathayo 12:33-37.

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ENGLISH: THE DIFFICULTY OF THE HOE IS TO WAIT FOR WEEDING TIME.

A hoe is a farming tool for the farmer. It is known to have a hard time in cultivating at the time of working, because the hard one does not bend. But the loose ends when the farmer begins to week. That is why people say that, “The difficulty of the hoe is to wait for weeding time.”

This proverb is likened to a man who conducts a thorough study of all the works before he begins to do them, in his life. This person, in turn, conducts research that is good enough to understand the behavior the people to whom he is speaking before accepting their words, out of an aim of understanding the truth of their works and words. He speaks the truth and finds great success in the discharge of his duties, because of the good works that he has done in-depth research, before starting to work them out, in his life.

This person is like the hoe that continues to be difficult even when it is weeding, because he also finds great success in his work, in his life. He also teaches his people on how to do their research thoroughly, before they start doing their works. That is why he tells them that, “The difficulty of the hoe is to wait for weeding time.”

This proverb imparts in people a clue on how to do a thorough research on their works, before they start implementing them, so that they can be more successful in fulfilling their responsibilities, in their societies.

Matthew 7: 15-20.

Matthew 12: 33-37.

965. NG’WENUYO WITALWA.

Akahayile kenako, kahoyelile munhu uyo abyalwa aliheke na bhiye akahaya yiniyo. Munhu ng’wunuyo, adikolile na bhiye aliyo bhali bha myaji umo, kunguno uweyi alina ndili yape yiyene kutinda abhiye. Hunagwene abhanhu bhagang’wilaga giki, “ng’wenuyo witalwa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo, agabhakomanyaga abhanhu bho gulola ndili jabho, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga na bhudoshi bho gubhadalaha abhanhu abho bhali na ndili iyo adaitogilwe uweyi. Uweyi agadumaga uguyilela chiza ikaya yakwe kunguno ya bhudoshi bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga na bhanhu abho bhamonaga witalilwe uyo obyalwa ope iyine akaya yiniyo, kunguno nuweyi agabhakomanyaga abhanhu bho gulola ndili jabho. Hunagwene agayombaga giki, “ng’wenuyo witalwa.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka nhungwa ja gubhakomanya abhanhu kunguno ya rangi jabho, kugiki bhadule gwikala kihamo na bho mholele, umuwikaji bhobho.

Wagalatia 6:10.

Yakobo 5:19-20.

Mathayo 9:9-13.

KISWAHILI: HUYO YUKO TOFAUTI NA WENZAKE.

Msemo huo, huongelea juu ya mtu aliyezaliwa akiwa tofauti na wenzake walioko kwenye familia hiyo. Mtu huyo, hafanani na wenzake waliozaliwa na mzaji mmoja, kwa sababu yeye ana ngozi nyeupe kuliko wenzake. Ndiyo maana watu humwambia kwamba, “huyo yuko tofauti na wenzake.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwabagua watu kwa kuangalia rangi zao, katika maisha yake. Mtu huyo, ana majivuno ya kuwadharau watu walio rangi tofauti na yake. Yeye hushindwa kuilea vizuri familia yake, kwa sababu ya majivuno yake hayo, maishani mwao.

Mtu huyo, hufanana na watu wale waliomuona ametofautina na wenzake yule aliyezaliwa na akiwa na ngozi nyeupe pekee yake, kwa sababu naye huwabagua watu kwa sababu ya rangi zao. Ndiyo maana husema kwamba, “huyo yuko tofauti na wenzake.”

Msemo huo, hufundisha watu juu ya kuachana na tabia ya kubagua watu kwa sababu ya rangi zao, ili waweze kuishi kwa umoja na amani, maishani mwao.

Wagalatia 6:10.

Yakobo 5:19-20.

Mathayo 9:9-13.

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ENGLISH: HE/SHE IS DIFFERENT FROM HIS/HER FELLOWS.

The overhead saying refers to a person who is born different from his or her family members. This man is not like his fellow children who are born by the same parents, because of having whiter skin than his fellows. That is why people say to him that, “he/she is different from his/her fellows.”

This saying is likened to a person who discriminates against people on the basis of their race or ethnic background. This man is proud of looking down on people who have different race. He fails to raise his family well, because of his pride in lives.

This person is like those people who saw such white skin child as different from his fellows, because he also discriminates against people because of their color. That is why they say that, “he/she is different from his/her fellows.”

This saying teaches people about stopping the habit of discriminating against people because of their race, so that they can live in unity and peace, in their societies.

Galatians 6:10.

James 5: 19-20.

Matthew 9: 9-13.

964. SHOKAGA NUMA HIGALAGALO.

Olihoyi namhala umo uyo agingila kulilwande lo bhatale ulo alidinashishiwa na bhiye. Unamhala ng’wunuyo, agakakilila akikalile kamzengo gokwe, kunguno abhanamhala bhalina kikalile kabho. Uweyi oli wigele lya higalagalo ili lidinashikilijiwa ukubhatale. Hunagwene bhagang’wila giki, “shokaga numa higalagalo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agitulaga mu luganda ulo ludi lokwe, umukikalile kakwe. Umunhu ng’wunuyo, agigulaganyaga umubhanhu abho bhadulile kumsagambuja ikaya yakwe, kunguno ya gugayiwa witegeleja, umukikajile kakwe. Uweyi, ugipondaga soni ng’winikili kunguno ya wigulanya bhokwe ubho gugayiwa witegeleja bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu namhala uyo agingila muligele lya bhatale aliyo aliyo aliohigalagalo duhu, kunguno nuweyi agigulanyaga mu ligele ilo lidilyakwe, umubhutumami bhobho bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “shokaga numa higalagalo.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka nhungwa ja gwituula mumagele ga bhatale ayo gadigabho, kugiki bhadule gwitongela chiza, umuwikaji bhobho.

Mathayo 22:11-14.

Luka 14:22-24.

KISWAHILI: RUDI NYUMA SEBULENI.

Alikuwepo mzee mmoja aliyeingia kwenye chumba ambacho hajapitishwa na wenzake. Mzee huyo, alivunja kanuni za wazee wa kijiji chake, kwa sababu wazee hao, wana kanuni za kumwingiza kwenye kundi la wakubwa mzee anayesitahili. Yeye alisitahili kuishi sebuleni kwa sababu hajaingizwa rasmi huko. Ndiyo maana wazee hao walimwambia kwamba, “rudi nyuma sebuleni.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujichanganya kwenye kundi lisilo lake, katika maisha yake. Mtu huyo, hujichanganya kwa watu wanaoweza kumharibia familia yake, kwa sababu ya kukosa umakini, katika utekelezaji wa majukumu yake. Yeye hujiaibisha mwenyewe kwa sababu ya kutokuwa makini kwake, maishani mwake.

Mtu huyo, hufanana na yule mzee aliyejiingiza kwenye kundi la wakubwa ambalo hajaingizwa rasmi, kwa sababu naye hujichanganya kwenye kundi lisilo lake, katika utendaji wake wa kazi. Ndiyo maana watu humuambia kwamba, “rudi nyuma sebuleni.”

Msemo huo, hufundisha watu juu ya kuachana na tabia za kujiingiza kwenye makundi ya wakubwa yasiyo yao, ili waweze kuongozana vizuri, maishani mwao.

Mathayo 22:11-14.

Luka 14:22-24.

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ENGLISH: RETURN BACK TO THE LIVING ROOM.

There was an old man who entered a room of elders before being officially initiated to it by them. This old man broke the rules of the elders of his village, because those elders have various rules for including him in the group of elders as a worthy elder. He deserved to live in the living room because he was not officially initiated to it. That is why the elders ordered him to “return back to the living room.”

This saying is applied to a person who associates himself with a group that is not his own in life. This person in turn confuses himself with people who can ruin his family, because of a lack of focus in fulfilling his duties. He becomes ashamed of himself because of his carelessness in life.

This person resembles to the old man who joined a group of elders before being officially included in it, because he also associates himself with a group that is not his own in his daily activities. That is why the elders order him to “return back to the living room.”

This saying teaches people on giving up the habits of indulging in non-adult groups, so that they can get along well with family members in their societies.

Matthew 22: 11-14.

Luke 14: 22-24.

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963. OPALA NVA HANKIMBILI.

Ulusumo lunulo, lulolile bhupaji bho mva hamkimbili bho ng’wa munhu nheb’e. Oliyohi nfugi o mawa aha kaya yakwe, uyo wikalaga mu chalo ja halebhe. Lushigu lumo agayidima inva yakwe wandya guyipala ahamkimbili, mpaga abhanhu bhukumya noyi. Hunagwene abhanhu bhagang’wila giki, “opala nva hamkimbili.”

Ulusumo lunulo, lugalenganijiyagwa kuli ng’waniki uyo obyala ng’wana omumabala, umukikalile kakwe. Ung’waniki ng’wunuyo, adatolilwe aliyo ogetwa nda ya mumabala kunguno ya gulala na bhagosha, aho atali ugutolwa. Uweyi agakoyaga ugutolwa kunguno ulu bhigela abhatoji, bhagawilwa giki, ‘opala nva hamkimbili’, mumho obyalila ng’wana mumabala, umukikalile kakwe.

Ung’waniki ng’wunuyo, agikolaga nu nsugi onva uyo agayipala ahamkimbili inva yakwe, kunguno nuweyi ubyala ng’wana omumabala, haho adinatolwa. Hunagwene abhanhu bhagang’wilaga giki, “opala nva hamkimbili.”

Ulusumo lunulo, lolanga bhaniki higulya ya kubhiza bhib’embu, umukikalile kabho, kugiki bhadule kutolwa wangu haho bhadina byajiwa bhana bha mumabala, umuwikaji bhobho.

Luka 1:46-56.

Mathayo 5:27-30.

KISWAHILI: AMEMPIGA MBWA KIUNONI.

Methali hiyo, huongelea juu ya upigaji wa mbwa kiunoni wa mtu fulani. Alikuwepo mfugaji wa mbwa kwenye familia yake aliyeishi kwenye kijiji fulani. Siku moja alimshika mbwa wake mmoja na kumpiga kiunoni mpaga watu wakashangaa sana. Ndiyo maana watu walimwambia kwamba, “amempiga mbwa kiunoni.”

Methali hiyo, hulinganishwa kwa msichana yule aliyezaa mtoto kabla ya kuolewa, katika maisha yake. Msichana huyo, hajaolewa lakini omepata ujauzito kwa sababu ya kulala wa wanaume kabla ya kuolewa. Yeye hupata shida ya kuolewa kwa sababu wale wanaotaka kumuoa huambiwa na watu kwamba, msichana yule ‘amempiga mbwa kiunoni’, katika maisha yake.

Msichana huyo, hufanana na yule mfugaji aliyempiga mbwa wake kiunoni, kwa sababu naye alizaa kabla ya kuolewa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “amempiga mbwa kiunoni.”

Methali hiyo, hufundisha wasichana juu ya kuwa watulivu katika maisha yao, ili waweze kuolewa mapema kabla ya kuzalishwa watoto wa mapolini, maishani mwao.

Luka 1:46-56.

Mathayo 5:27-30.

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ENGLISH: YOU HAVE SLAPPED A DOG ON ITS WAIST.

This proverb speaks about slapping the waist of a dog. There was a dog keeper in her family who lived in a certain village. One day she grabbed one of her dogs and slapped one of the on the waist. The people who saw such event were shocked. That is why they told her that, “You have slapped a dog on its waist.”

This proverb is compared to the girl who gave birth to a child before marriage, in her lifetime. Such girl is unmarried but has become pregnant because of premarital sex. She finds it difficult to get married because those who want to marry her are told by people that the girl has ‘beaten a dog in the waist’, in her lifetime.

This girl is like the dog keeper who slapped her dog on the waist, because she also gave birth before marriage, in her lifetime. That is why people say to her that, “You have slapped a dog on its waist.”

This proverb instills in girls an idea on how to be calm in their lives, so that they can get married early before being impregnated, in their lifetime.

Luke 1: 46-56.

Matthew 5: 27-30.

962. UNENE MAYU YAB’ILUNILEMELA.

Akahayile kenako, kahoyelile bhulemelwa bho gutumama nimo bho ng’wa munhu uyo omala nguzu. Umunhu ng’wunuyo alina nguzu ja gutumama milimo mingi aho oli atali ndoo. I haha jashilile nguzu jinijo kunguno ya bhukuji bhokwe. Hunagwene agayombaga giki, “unene mayu yab’ilunilemela.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo wambilijaga bhanhu bhingi aho olinsab’i, umukikalile kakwe. Umunhu ng’wunuyo, ojitumilaga isabho jakwe bho gubhambilija abhanhu abho bhali na makoye, guti bhanamhala na bhagikulu, kunguno bhadinajo nguzu ya gubhapandikalila ijiliwa jabho. Uweyi wikalaga na bhanhu bhingi abho obhambilijaga mpaga jushila isabho jakwe jinijo, kunguno ya bhutogwa bhokwe ubho oli nabho ukubhiye, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo otumamaga milimo mingi aho alina nguzu, kunguno nuweyi obhambilijaga bhanhu bhingi aho alinajo isabho, mpaga jushila nose, umukikalile kakwe. Uweyi obhalangaga abhanhu abho bhali na sabho gujitumila isabho jinijo bho gubhambilija abhichabho, kunguno uweyi amala inguzu ja gwendelea guyitumama imilimo yiniyo. Hunagwene agayombaga giki, “unene mayu yab’ilunilemela.”

Akahayile kenako, kalanga bhanhu higulya ya kujitumila inguzu ni sabho jabho bho gubhambilija abhakuji, na bhichabho abho bhali na makoye, kugiki bhadule gugamala wangu amakoye genayo, umuwikaji bhobho.

Yshua Bin Sira 3:1-9.

Waefeso 6:1-2.

KISWAHILI: MIMI MAMA IMEANZA KUNISHINDA.

Msemo huo, huongelea juu ya kushindwa kufanya kazi kwa mtu aliyeishiwa nguvu alizozitumia kuzitekelezea kazi hizo. Mtu huyo, alikuwa na nguvu za kufanya kazi nyingi alipokuwa kijana. Yeye hawezi kuzifanya Kazi hizo sasa kwa sababu ameishiwa nguvu baada ya kufikia umri wa uzee. Ndiyo maana husema kwamba, “mimi mama imeanza kunishinda.”

Msemo huo, hulinganishwa kwa mtu yule ambaye aliwasaidia watu wengi alipokuwa tajiri, katika maisha yake. Mtu huyo, alitumia mali yake kwa kuwasaidia wazee na wengine waliokuwa na matatizo, kwa sababu ya kuwajali watu wake kiasi cha kutosha kuwapatia chakula. Yeye aliishi na watu wengi hadi akazimaliza mali zake hizo, kwa sababu ya upendo alio nao kwa wenzake, maishani mwake.

Mtu huyo, hufanana na yule aliyefanya kazi nyingi alipokuwa na nguvu, kwa sababu naye aliwasaidia watu wengi alipokuwa tajiri, katika maisha yake. Yeye huwafundisha watu walio na mali juu ya kuwasaidia wenzao, kwa sababu yeye ameishiwa uwezo wa kuzifanya kazi hizo. Ndiyo maana huwaambia watu kwamba, “mimi mama imeanza kunishinda.”

Msemo huo, hufundisha watu juu ya kuzitumia mali na nguvu zao kwa kuwasaidia wazee na wenzao walioko kwenye mazingila magumu, ili waweze kuyamaliza haraka matatizo hayo, maishani mwao.

Yshua Bin Sira 3:1-9.

Waefeso 6:1-2.

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ENGLISH: WORKS HAVE BEGUN TO OVERWHELM ME MOTHER.

The above saying refers to the inability of a person to do the works which he used to before because of growing old. This person had mush energy enough perform many of those tasks when he was still young. He is now powerless to do those tasks because of losing his strength after reaching old age. That is why he says, “Works have begun to overwhelm me mother.”

This saying is compared to the man who helped many people when he was rich, in his life. This man spent his resources for supporting the elderly and others who were in need, out of concern for his people. He lived with many people in his family until he finished his possessions, because of the love he had for his family members.

This man is like the man who worked hard when he was strong, because he also helped many people when he was rich, in his life. He teaches rich people on how to help others out of love. Nonetheless, he has lost the ability to do those things. That is why he tells people that, “Works have begun to overwhelm me mother.”

This saying teaches people on how to use their wealth and power by helping the elderly and others who are in difficult situations, so that they can quickly solve their problems in lives.

Joshua Bin Sirach 3: 1-9.

Ephesians 6: 1-2.

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