Sukuma

951. BHANHU BUHIMILA DULI NDIMI NA NHAMBU NSOGA.

Imbuki ya kahayile kenako, ilolile bhanhu bhabhili abho bhali bhanwanile. Uumo obho witanagwa Buhimila. Abhanhu bhenabho, bhali bhidebhile akilomelele kabho. Abhoyi bhikomelejaga gwikala na nhungwa ja wiza shigu jose. Hunagwene ung’wiye agayomba giki, “bhanhu Buhimila duli ndimi na nhambu nsoga.”

Akahahile kenako, kagalenganijiyagwa kubhanhu bha kaya iyo ili ni lange isoga, umukikalile kayo. Abhanhu bha hakaya yiniyo, bhagilangaga gwikala na witogwi ubho bhugabhambilijaga gutumama milimo yabho bho mholele. Abhoyi bhagapandikaga sabho ningi umumilimo yabho kunguno ya lilange lyabho ilya wiza linilo, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga na bhanwani abhabhili abho bhikomelejaga gwikala na nhungwa ja wiza, kunguno nabho bhagilangaga ilange lwa gwitogwa na bhanhu chiza na gutumama milimo yabho, bho bhukamu bhutale, umukikalile kakwe. Abhoyi bhagabhalanga abhanhu bhabho higulya ya gubhiza na nhungwa ja gwikala na bhanhu chiza. Hunagwene bhayayombaga giki, “bhanhu Buhimila duli ndimi na nhambu nsoga.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na bhunwani bho gwilanga nhungwa ja wiza, kugiki bhadule gwikala na bhanhu bho mholele, umuwikaji bhobho.

Mithali 15:4.

Zaburi 34:13.

Marko 10:7-9.

Waefeso 5:25.

1 Yohana 4:20.

KISWAHILI: WATU BUHIMILA TU ULIMI NA MAONGEZI MAZURI.

Chanzo cha msemo huo, chaangalia watu wawili waliokuwa marafiki. Mmoja wao aliitwa Buhimila. Watu hao, walielewana katika maongezi yao. Wao walihimizana kuishi katika tabia njema za kuwawezesha kuishi na watu vizuri siku zote. Ndiyo maana mmoja wao alisema, “watu Buhimila tu ulimi na maongezi mazuri.”

Msemo huo, hulinganishwa kwa watu waishio kwenye familia yenye malezi mema, katika maisha yao. Watu hao, hufundishana juu ya kuishi kwa upendo wa kuwawezesha kufanya kazi kwa amani. Wao hupata mafanikio ya kupata mali nyingi na kuishi vizuri na wenzao, kwa sababu ya malezi mema wayapatayo kutoka kwenye familia hiyo, maishani mwao.

Watu hao, hufanana na wale warafiki wawili waliohimizana juu ya kuishi kwa tabia njema na watu, kwa sababu nao huishi kwenye malezi mema ya kuwa na upendo kwa watu, na kufanza kazi kwa bidii kubwa, katika maisha yao. Wao huwafundisha watu wao juu ya kuwa na tabia njema za kuishi na watu vizuri, maishani mwao. Ndiyo maana husema kwamba, “watu Buhimila tu ulimi na maongezi mazuri.”

Msemo huo, hufundisha watu juu ya kuwa na urafiki wa kufundishana juu ya kuwa na tabia njema, ili waweze kuishi vizuri na kwa amani, maishani mwao.

Mithali 15:4.

Zaburi 34:13.

Marko 10:7-9.

Waefeso 5:25.

1 Yohana 4:20.

african-child-11

children-11

ENGLISH: MY FRIEND BUHIMILA, WE ARE SUPPOSED TO HAVE GOOD TONGUES AND GOOD TALKS.

This saying looks at the two people who were friends. One of them was called Buhimila. These people, understood each other in their conversations. They encouraged one another enough to live in a way that made it easier for them to get along with others. That is why one of them said, “My friend buhimila, we are supposed to have good tongues and good talks.”

This saying is compared to people who live well with their families. These people teach each other on how to put into practice their true love to another enough to enable them work peacefully. They find success in acquiring more wealth in living with their people because of the good upbringings which they receive from their families.

These people are like the two friends who encouraged each other enough to live a good life with people, because they also live in a good upbringing by loving their people, and working hard, in their lives. They teach their people on how to have good habits for living well with others in their societies. That is why they say that, “my friend buhimila, we are supposed to have good tongues and good talks.”

This saying teaches people on how to be friendly enough to teach each other on how to behave, so that they can live well and peacefully, in their lives.

Proverbs 15: 4

Psalm 34:13.

Mark 10: 7-9

Ephesians 5:25.

1 John 4:20.

madagascar-1

950. LYAHIB’AHIB’A.

Lyahib’ab’a bhuli bhutumami bho milimo ubho bhuli bho wangu wangu. Ubhutumami bhunubho, bhugamalaga nimo wangu kunguno ya gutumila nguzu nyinyi ijo jigasolaga ikanza iguhi duhu goshila unimo gunuyo. Hunagwene abhanhu abho bhali bhabhona bhagayombaga giki, “lyahib’ab’a.”

Akahayile kenako, kagalenganijiyaga ku bhanhu abho bhagatumamaga milimo yabho bho bhukamu bhutale mpaga bhayimala chiza, umukikalile kabho. Abhanhu bhenabho, bhagigulambijaga gutumama milimo yabho bho nduhu ugwigedyagedya, kunguno bhahayile bhapandike wangu ijo bhalijichola, umubhutumami bhobho. Abhoyi bhagaponaga majiliwa mingi noyi, kunguno ya bhukamu bhobho bhunubho ubho gwigulambija gutumama milimo mpaga bhayimala wangu chiniko, umuwijaji bhobho.

Abhanhu bhenabho, bhagabhalangaga abhanhu bhabho higulya ya gubhiza na bhukamu bho kutumama milimo yabho chiza kunguno ya bhutogwa bhobho ubho bhali nabho, ukubhanhu bhabho. Hunagwene bhagabhawilaga abhanhu bhenabho giki, “lyahib’ab’a.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na bhukamu bho gwigulambija gutumama milimo yabho bho wangu wangu mpaga bhayimale, kugiki bhadule kupandika majiliwa mingi, umukaya jabho.

Waroma 12:11.

Wagalatia 6:9.

Mathayo 24:13.

Luka 9:61.

 

KISWAHILI: LA CHAPU CHAPU.

La chapu chapu ni utekelezaji wa kazi ambao ni wa haraka haraka. Utekelezaji huo, humaliza kazi haraka kwa sababu ya kuweka nguzu nyingi zinayotumika ambazo huiwezesha kazi hiyo, kuisha mapema. Ndiyo maana watu wanaowaona husema kwamba “la chapu chapu.”

Msemo huo, hulinganishwa kwa watu wale ambao huyatekeleza majukumu yao kwa bidii kubwa mpaga kuyamaliza, katika maisha yao. Watu hao, hujibidisha kufanya kazi bila kutegea kwa sababu wanataka wafanikiwe kupata chakula kingi. Wao hupata chakula kingi katika maisha yao kwa sababu ya bidii yao hiyo ya kujibidisha kufanya kazi kwa haraka mpaka kuzimaliza, maishani mwao.

Watu hao, huwafundisha pia watu wao juu ya kuwa na bidii ya kufanya kazi zao vizuri kwa sababu ya upendo walio nao kwao. Wao huwawezesha pia wenzao kupata mafanikio mengi katika utekelezaji wa kazi zao. Ndiyo maana huwaambia watu hao kwamba, “la chapu chapu.”

Msemo huo, hufundisha watu juu ya kuwa na bidii ya kujibidisha kufanya kazi zao kwa haraka mpaka kuzimaliza, ili waweze kupata mafaniko mengi, maishani mwao.

Waroma 12:11.

Wagalatia 6:9.

Mathayo 24:13.

Luka 9:61.

african-worker

ENGLISH: IT IS DONE HASTILY.

This saying refers to a quick doing a works. This implementation completes tasks in a very short time because of putting much efforts in them. That is why people who see them working say that, “it is done hastily.”

This saying is applied to people who perform their duties with great diligence from the beginning of a given work to the end of it, in their lives. These people work hard because they want to get a lot of food for feeding their family members. They, as a result, manage to get enough food in their lives because of their hard working lives.

These people also teach their people on how to be diligent in doing well their works because of the true love they have for them. They also enable their fellows to achieve greater successes in carrying out their tasks. That is why they tell them that, “it is done hastily.”

This saying imparts in people an idea on how to be diligent in doing their jobs fast until they finish them, so that they can find more successes in their societies.

Romans 12:11.

Galatians 6: 9.

Matthew 24:13.

Luke 9:61.

 

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.