Sukuma

949. NAWE JANHILILA BHUGOTA BHUGAMANAGWA NA BHASAJI.

Ulusumo lunulo, luhoyelile bhuhililwa bho ng’wa munhu uyo amanile bhugota aliyo adinapandika solobho nabho. Umunhu ng’winuyo, agawilagwa giki janhilila kunguno inhungulume jili ngoko ng’osha ijo jigahilaga golecha giki ubhujiku welaga.

Ulu munhu alina lugendo ujigwa jahila agumana igiki okelejaga ugwandya ulugendo lokwe lunulo. Hunagwene umunhu uyo adinapandika solobho ya bhugota ubho abhumanile agawilagwa giki “nawe jamhilila bhugota bhugamanagwa na bhasaji.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo amanile bhugota aliyo akatumamile kakwe kali kab’i, umukikalile kakwe. Umunhu ng’wunuyo, agabhinhaga bhanhu sagala ubhugota bhokwe bhunubho, bho nduhu gwinhiwa josejose. Uweyi agashililagwa nose inguzu ja gubhubhegeja ubhugota ubho abhumanile bhunubho, bho nduhu ugupandika josejose, kunguno ya gubhiza adina witegeleja, umumilimo yakwe.

Umunhu ng’wunuyo, agikolaga nu nsaji uyo agaponyaga sagara ijikolo, kunguno nuweyi gabhinhaga bhanhu sagala ubhugota bhokwe bhunubho, bho nduhu gwinhiwa josejose. Hunagwene abhanhu bhagang’wilaga giki, “nawe jamhilila bhugota bhugamanagwa na bhasaji.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza ni kujo lya gubhutumila ubhumani bhobho bho gujibheja chiza ikaya jabho, kugiki bhadule gupandika solobho ningi, umubhumani bhobho.

Mhubiri 4:7-12.

KISWAHILI: NAYE ZIMEMUWIKIA DAWA HUFAHAMIWA NA WEHU.

Methali hiyo, huongelea uwikiwaji wa mtu anayefahamu dawa lakini hapati faida nayo. Mtu huyo, huambiwa kuwa amewikiwa kwa sababu jogoo ni kuku dume ambaye huwika kuonesha kwamba usiku umekucha.

Mtu akiwa na safari akisikia jogoo hao wanawika huelewa kwamba amechelewa kuianza safari yake hiyo. Ndiyo maana mtu yule ambaye hapati faida ya dawa anayoifahamu huambiwa kwamba, “naye zimemuwikia dawa hufahamiwa na wehu.”

Methali hiyo, hulinganishwa kwa mtu yule anayefahamu dawa fulani lakini huitumia vibaya, katika maisha yake. Mtu huyo, huwagawia watu hovyo ile dawa yake bila kupewa chochote. Yeye, mwishowe huishiwa nguvu za kuendelea kuitengeneza dawa yake hiyo, bila kupata faida yoyote, kwa sababu ya kutokuwa na umakini katika kazi zake.

Mtu huyo, hufanana na yule kichaa ambaye hutupa hovyo mali, kwa sababu naye huwagawia watu hovyo dawa hiyo, bila kupewa chochote katika kazi yake hiyo. Ndiyo maana watu humwambia kwamba, “naye zimemuwikia dawa hufahamiwa na wehu.”

Methali hiyo, hufundisha watu juu ya kuwa na busara ya kuitumia elimu yao kwa kuziendeleza vizuri familia zao, ili waweze kufaidika vizuri kutokana na elimu hiyo, maishani mwao.

Mhubiri 4:7-12.

Jogoo3

 

ENGLISH: THE COCKS HAVE CROWED FOR HIM/HER, MEDICINAL HERBS ARE KNOWN BY MAD ONES!

This proverb speaks of the roosters which crowed before benefiting from medicine which a particular man knew. This man is told so because he has finished his medicine without making anything out of it.  

The rooster is a male chicken that crows to show that the night is over. A person who has a journey, for instance, when he hears the roosters crowing, he realizes that he is late to start his journey. That is why the person who does not get the benefit of the medicine which he knew is told that, “the cocks have crowed for him/her, medicinal herbs are known by mad ones!”

This proverb is compared to a man who is familiar with a particular drug but who abuses it, in his life. This man, in turn, distributes his medication comprehensively without being given anything. He/she, in the end, loses the ability to continue making this medicine, to no avail, because of a lack of concentration in his work.

This man is like the madman who did not benefit from his medicine, because he also distributes the drug to people without being given anything in his work. That is why people say to him that, “the cocks have crowed for him/her, medicinal herbs are known by mad ones!”

This proverb teaches people on how to be wise enough to use their education for the betterment of their families, so that they can benefit well from it, in their lives.

Ecclesiastes 4: 7-12.

948. NG’WENDA GWA SHIGI.

Akahayile kenako, kalolile ng’wenda uyo gugishiganilagwa. Ung’wenda gunuyo, gwishiganilagwa na bhanhu bhabhili abho bhuli ng’wene ahayaga giki gubhize gokwe. Abhanhu bhenabho bhagaguyogela nose ung’wenda gunuyo kunguno bhuli ng’wene ong’ang’anilaga gubhize gokwe. Hunagwene abhanhu bhagagwinatana giki, “ng’wenda gwa shigi.”

Akahayile kenako, kagalenganijiyagwa kubhakima bhabhili abho bhatolilwe mhali na ngosha umo. Abhakima bhenabho, bhagikalaga bhuli ng’wene ahayile giki ungosha wikale kuliweyi duhu gwa ishigu. Abhoyi bhagidumaga nose kunguno ya wilu bhunubho ubho bhuli ng’wene ahayele abhize kuli weyi ungosha ng’wunuyo shigu jose.

Ungosha ng’wunuyo, agikolaga nu ng’wenda uyo gwishiganilagwa na bhanhu bhabhili, kunguno nuweyi agishiganilagwa na bhakima abhabhili bhenabho abho bhuli ng’wene atogilwe wikale kuli weyi pye shigu. Hunagwene abhanhu bhagang’witanaga giki, “ng’wenda gwa shigi.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na witoji bho nkima na ngosha umo duhu, kugiki bhadule gupandika mbango ja gujib’eja chiza ikaya jabho, umukawiji bhobho.

Waefeso 5:21-33.

Wagalatia 5:16-26.

Waefeso 5:1-6.

1 Wakorintho 7:1-16.

KISWAHILI: NGUO YA KUSHINDANIA.

Msemo huo, huangalia nguo inayoshindaniwa. Nguo hiyo, ilishindaniwa na watu wawili ambao kila mmoja alitaka iwe yake. Watu hao, walifikia hatua ya kuigombania nguo hiyo kwa sababu ya kila mmoja kuendelea kutaka iwe yake. Ndiyo maana watu waliita nguno hiyo kuwa ni “nguno ya kushindania.”

Msemo huo, hulinganishwa kwa wanawake wawili wa mitala walioolewa na wanamume mmoja. Wanawake hao, huwa kila mmoja wao anataka yule mwanamume akae kwake siku zote. Wao hukosana kwa sababu ya wivu wa kila mmoja kutaka yule mme awe kwake tu.

Mwanamume huyo, hufanana na ile nguo iliyoshindaniwa na wale watu wawili, kwa sababu naye hushindaniwa na wale wanawake wawili ambao kila mmoja wao hutaka awe kwake siku zote. Ndiyo maana watu humuita kuwa ni “nguo ya kushindania.”

Msemo huo, hufundisha watu juu ya kuwa na ndoa ya mke mmoja tu, ili waweze kupata Baraka za kuziendeleza vizuri familia zao, maishani mwao.

Waefeso 5:21-33.

Wagalatia 5:16-26.

Waefeso 5:1-6.

1 Wakorintho 7:1-16.

women-21

ENGLISH: A GARMENT FOR PEOPLE TO COMPETE FOR.

This saying looks at a garment which has two owners. This dress is contested by two men who each one want to own it. These men went so far as to fight for the garment because everyone continued to want it as his own. That is why people called the garment that “a garment of competition.”

This saying is applied to two polygamous women who are married to the same man. These women, every one of them wants the man to stay with her all the time. They quarrel because of each other’s jealousy of wanting the man to be her own.

This man is like the garment in which the two men competed, because he is also competed by the two women who each want to be with him always. That is why people call him “a garment of competition.”

This saying teaches people on how to have monogamous marriage, so that they can get the Blessings for living a peaceful life in their families.

Ephesians 5: 21-33.

Galatians 5: 16-26

Ephesians 5: 1-6.

1 Corinthians 7: 1-16.

947. KALAGU – KIZE. HIGULYA IKUB’I, AHA GATI LUKWI, AHA HASI JILIWA – NH’OGO.

Ikalagu yiniyo, ilolile nh’ogo. Unh’ogo gunuyo, guli nti uyo gugatumilagwa na bhanhu gwingila gumadutu mpaga ku mizwi yago. Ugoyi guli na solobho nhale ukubhanhu kunguno amadutu gago gali makub’i, imiti yili ng’hwi, imizwi yago yili jiliwa. Hunagwene abhanhu bhagayombaga giki, “higulya ikub’i, aha gati lukwi, aha hasi jiliwa – nh’ogo.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo ali ng’wiza nholo, umukikalile kakwe. Umunhu ng’wunuyo, agabhambiljaga chiza abho bhali na makoye bho gutumila sabho jakwe, kunguno ya welwa nholo bhokwe bhunubho. Uweyi agayegaga na bhanhu bhingi abho agabhambilijaga kunguno ya bhutogwa na wiza nholo bhokwe bhunubho ukubhoyi, umuwikaji bhobho.

Umunhu ng’wunuyo, agikolaga nu nh’ogo uyo gugambilijaga bhanhu bhingi gwingila ku madutu gago mpaga kumi mizwi yago, kunguno nuweyhi agambilijaga bhanhu bhingi abho bhali na makoye, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “higulya ikub’i, aha hagati lukwi, aha hasi jiliwa – nh’ogo.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gub’iza bhiza nholo umukikalile kabho, kugiki bhadule gwiyambilija chiza, umuwikaji bhobho.

Yoshua Bin Sira 4:1-4.

Mathayo 25:31-46.

Waebrania 12:2-3.

Waebrania 13:1-3.

KISWAHILI: KITENDAWILI – TEGA.

JUU MBOGA, KATIKATI KUNI, CHINI CHAKULA – MUHOGO.

Kitendawili hicho, chaangalia muhogo. Muhogo ni mti unaotumiwa na watu kuangia kwenye majani hadi kwenye mizizi yake. Mti huo, una faida nyingi kwa watu kwa sababu, majani yake ni mboga, miti ya matawi yake ni kuni na mizizi yake ni chakula. Ndiyo maana watu husema kwamba, “juu mboga, katikati kuni, chini chakula – muhogo.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye ni mkarimu, katika maisha yake. Mtu huyo, husaidia watu walioko kwenye matatizo kwa kutumia mali zake, kwa sababu ya ukarimu wake huo. Yeye hufurahi na watu wengi aliowasaidia kwa sababu ya upendo na ukarimu wake huo kwao, maishani mwake.

Mtu huyo, hufanana na ule muhogo uliosaidia watu wengi kuanzia kwenye majani hadi kwenye mizizi yake, kwa sababu naye huwasaidia watu wengi walioko kwenye matatizo, katika maisha yake. Ndiyo maana watu humwambia kwamba, “juu mboga, katikati kuni, chini chakula – muhogo.”

Kitendawili hicho, hufundisha watu juu ya kuwa na ukarimu wa kuwasaidia wale walioko kwenye matatizo, katika maisha yao, ili waweze kusaidiana vizuri, katika kuyatatua matatizo yao hayo, maishani mwao.

Yoshua Bin Sira 4:1-4.

Mathayo 25:31-46.

Waebrania 12:2-3.

Waebrania 13:1-3.

cassava-leaves-

 

ENGLISH:  I HAVE A RIDDLE- LET IT COME.

THE TOP PART OF IT IS VEGETABLE, THE MIDDLE PART IS FIRE WOOD AND ITS ROOT IS FOOD – CASSAVA PLANT.

This riddle looks the cassava. Cassava is a tree that people use to get to the leaves to its roots. This tree has many benefits for people because its leaves are a vegetable, its branches are fire woods and its roots are food. That is why people say that, “high vegetables, in the middle the fire wood, low food – cassava plant.”

This riddle is related to the person who is generous to others in life. This person helps people who are in need by using his or her resources, because of his or her generosity. He/she rejoices with a good number of people whom he/she has helped because of his/her love and generosity toward them, in life.

This person is like the cassava that helped many people from the leaves to the roots, because he/she also helps many people who are in trouble, in life. That is why people tell him/her that, “high vegetables, in the middle the fire wood, low food – cassava plant.”

This riddle imparts in people an idea on how to be generous in helping those who are in great need, so that they can help each other enough to easily solve their problems, in their lives.

Joshua Bin Sirach 4: 1-4.

Matthew 25: 31-46.

Hebrews 12: 2-3.

Hebrews 13: 1-3.

946. B’UGUBUGUBU B’O B’AB’I CHAGATA HAHO B’ASOGA.

Ubhugubugubu bhuli wimanilija bho ng’wa munhu mumihayo ya bhangi iyo adaimanile chiza. Umunhu uyo agimanilijaga sagala chiniko agitanagwa ngubugubu. Uweyi agikalaga na nhungwa ja bhubhi ijo jigabhayugulaga abhanhu abho bhagitaga miito ga wiza, umukikalile kabho. Hunagwene abhanhu bhagayombaga giki, “b’ugubugubu b’o b’ab’i chagata haho b’asoga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adimanile igiki ali obhub’i, umukikalile kakwe. Umunhu ng’wunuyo, agabhigulanyaga sagala abhanhu abho bhali na nhungwa ja wiza kunguno ya guhaya ajiranije nabho aliho uweyi alina nhungwa ja bhub’i. Uweyi agabhayugulaga abha bhali na nhungwa ja wiza kunguno ya nhungwa jakwe ija bhub’i jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu ngubugubu uyo agabhayugula abhanhu abho bhali bhawiza, kunguno nu weyi agisanjaga mubha nhungwa ja wiza na gubhayugula moyi, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “b’ugubugubu b’o b’ab’i chagata haho bhasoga.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka nhungwa ja bhubhi bho gujikalana ijo jili jawiza, kugiki bhadule gwiyambilija ugujidimila chiza inhungwa ijiwiza jinijo, umuwikaji bhobho.

Mathayo 7:15-20.

Waebrania 12:14-17.

Luka 6:45.

KISWAHILI: KITENDAWILI – KIHELEHELE CHA WENYE MATENDO MAOVU, HUVURUGA KUNDI LA WENYE MATENDO MEMA.

Kihelehele ni hali ya kujizoelesha kwa mtu kwenye maneno ya wengine ambayo hayafahamu vizuri. Mtu anayejizoelesha hovyo hivyo, huitwa mwenye kihelehele. Yeye huwa na tabia mbaya ambayo huwavuruga watu wanaotenda matendo mema, katika maisha yao. Ndiyo maana watu husema kwamba, “kihelehele cha wenye matendo maovu, huvuruga kundi la wenye matendo mema.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye haelewi kwamba ni muovu, katika maisha yake. Mtu huyo, hujichanganya hovyo kwenye kundi la watu walio wema kwa sababu ya kutaka aendane nao, wakati yeye ni muovu. Yeye huwavuruga wale walio na tabia njema kwa sababu ya tabia yake hiyo ya kutenda maovu, maishani mwake.

Mtu huyo, hufanana na yule mwenye kihelehele aliye wavuruga watu wenye matendo mema, kwa sababu naye hujichanganya kwenye kundi la wenye tabia njema na kuwavuruga mle, katika maisha yake. Ndiyo maana watu husema kwamba, “kihelehele cha wenye matendo maovu, huvuruga kundi la wenye matendo mema.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kutenda uovu kwa kuiishi tabia ile iliyo njema, ili waweze kuendeleza matendo mema kwa wenzao, maishani mwao.

Mathayo 7:15-20.

Waebrania 12:14-17.

Luka 6:45.

africa-11121

 

ENGLISH: VIOLENCE OF EVIL DOERS, DISTURBS THE GROUP OF GOOD DOERS.

This proverb speaks about Violence of the group of people who do evils in societies. This group disturbs the people who do good deeds. That is why people say that “violence of evil doers, disturbs the group of good doers.”

This proverb is related to a person who does not understand that he is evil, in his life. This person associates himself with a group of good people because he wants to appear like them, while he is evil. He disturbs those who have good character because of his evil nature, in his life.

This person resembles the group that did evil in their societies, because he also has evil behavior that disturbs the group of good doers. That is why people say that, “violence of evil doers, disturbs the group of good doers.”

This proverb teaches people on how to stop doing evils by having good behaviors, so that they can develop good deeds for others, in their lives.

Matthew 7: 15-20.

Hebrews 12: 14-17.

Luke 6:45.

945. MADOSHI GAMANHYA; GAMANHIJA MASHIGINA.

Ulusumo lunulo, lulolile bhulumani bho bhanhu bhadoshi abho bhenghwe na munhu aha kaya ndebhe. Abhanhu bhenabho bhagikalaga bhikolilwe kunguno bhuli ng’wene agansondagulaga ung’wiye. Hunagwene abhanhu bhagayombaga giki, “madoshi gamanhya; gamanhija mashigina.”

Ulusumo lunulo, lugalenganijiyagwa kubhakima bha mhali abho bhatolilwe na ngosha umo. Abhakima bhenabho, bhadideb’aga, kunguno bhagikala na yombo ya gwidukila sagala, umukikalile kabho. Abhoyi bhagadumaga ugwidebha kunguno bhuli ng’wene wenghwa akahaya yiniyo iyo ahayile azage bhung’wene, na adiyeninhile ng’winikili hoyi, umuwikaji bhobho.

Abhakima bhenabho, bhakikolaga na abhanhu abhadoshi abhaha kaya imo abho bhadidebhile, kunguno na bhoyi bhagikalaga na yombo ya gwidukila sagala, umukikalile kabho. Hunagwene abhanhu bhagayombaga giki, “madoshi gamanhya; gamanhijia mashigina.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na witoji bho nkima, na ngosha umo, kugiki bhadule gwikala bho mholele, umukaya jabho.

Mathayo 6:2.

Mathayo 19: 1-12.

Mathayo 5:27-32.

KISWAHILI: WENYE MAJIVUNO WAMEKUTANA; WAMEKUTANIA VISIGINO.

Methali hiyo, huongelea ukutananji wa watu wenye majivuno walioletwa na mtu mmoja kwenye familia fulani. Watu hao, huwa wamechukiana kwa sababu ya kila mmoja wao kumsimanga mwenzake. Ndiyo maana watu husema kwamba, “wenye majivuno wamekutana; wamekutania visigino.”

Methali hiyo, hulinganishwa kwa wanawake wa mitala walioolewa na mwanamume mmoja. Wanawake hao, huwa hawapatani, kwa sababu ya kuishi kwenye kelele za matusi ya hovyo, katika maisha yao. Wao hushindwa kuelewana kwa sababu kila mmoja aliletwa kwenye familia hiyo, akitegemea kubaki yeye tu, na hakujileta mwenyewe hapo, maishani mwao.

Wanawake hao, hufanana na wale wenye majivuno wa kwenye familia walioletwa na mtu mmoja, kwa sababu nao, huishi kwenye kelele za kutukanana matuzi ya hovyo, katika maisha yao. Ndiyo maana watu husema kwamba, “wenye majivuno wamekutana; wamekutania visigino.”

Methali hiyo, hufundisha watu juu ya kuwa na ndoa ya mume na mke mmoja, ili waweze kuishi kwa amani, maishani mwao.

Mathayo 6:2.

Mathayo 19: 1-12.

Mathayo 5:27-32.

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ENGLISH: PROUD ONES HAVE MET; THEY HAVE MET HEELS.

This proverb speaks of a host of proud people who are brought in by someone in a certain family. These people hate each other because of teasing one another. That is why people say that, “the proud ones have met; they have met heels.”

This proverb is related to polygamous women who are married to the same man. These women are often at misunderstanding with one another, because of living in a vicious circle of insults, in their lives. They fail to understand each other because everyone was brought into that family by hoping to remain alone in it.

These women are like the proud members of the family who were brought there by one man, because they, too, live in the noise of insults, in their lifetime. That is why people say that, “the proud ones have met; they have met heels.”

This proverb imparts in people an idea of living their marriage in monogamy, so that they can live peacefully in their lives.

Matthew 6: 2.

Matthew 19: 1-12.

Matthew 5: 27-32.

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