Sukuma

1255. UNG’WUNUYU NSEBHEJI DUHU NAWE.

Imbuki ya kahayile kenako ihoyelile munhu uyo otumamaga nimo uyo guti gokwe. Umunhu ng’wunuyo, ogutumamaga chiza unimo gunuyo mpaga nose abhanhu bhuyuhaya giki, unimo gunuyo guli gokwe, kunguno ya gugudilila chiza chiniko. Nose nuweyi agaiganika giki unimo gunuyo guli gokwe aho obhigwa bhanhu bhingi bhalihaya chene. Hunagwene abhanhu abho bhabhumanile ubhunhana bho nimo gunuyo, bhagayomba giki, “ung’wunuyu nsebheji duhu nawe.”

Akahayike kenako kagalenganijiyagwa kuli munhu uyo agigimbilaga milimo iyo idiyakwe, umukikalile kakwe kenako. Umunhu ng’wunuyo, agatumamaga jibalubha uyihaya giki alimungunda gokwe kunguno ya wigimbi bhokwe bhunubho, umuwikaji bhokwe. Uweyi agadumaga uguyibheja chiza ikaya yakwe kunguno ya gutumama mumajipande na wigimbi bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo otumamaga nimo go bhangi uyiganika giki, guligokwe, kunguno nuweyi agatumamaga mujibalubha uyuhaya giki, alimungunda gokwe. Hunagwene abhanhu bhaganhayaga giki, “ung’wunuyu nsebheji duhu nawe.”

Akahayile kenako, kalanga bhanhu higulya ya gutumamila bhutengeke imilimo ya bhanhu, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Zaburi 33:4.

2Samweli 22:7.

Maombolezo 3:23.

Mathayo 25:20-23.

Wagalatia 5:22.

Tito 2:10.

KISWAHILI: HUYU NAYE NI DALALI TU.

Chanzo cha msemo huo, huongelea mtu aliyekuwa akifanya kazi isiyo yake. Mtu huyo, alikuwa akiifanya vizuri kazi hiyo mpaka baadhi ya watu wakaanza kufikiria kwamba, kazi ile ni yake kwa sababu ya kuijali vizuri. Naye aliposikia watu wengi wakimsifia hivyo, alianza kuifikiria kazi hiyo kama ni yake mwenyewe. Ndiyo maana wale walioufahamu ukweli wa kazi hiyo walisema kwamba, “huyu naye ni dalali tu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujivunia kazi isiyo yake, katika maisha yake. Mtu huyo, hufanya kazi kwenye kibarua na kusema kwamba, anafanya kazi kwenye shamba lake, kwa sababu ya majivuno yake hao, maishani mwake. Yeye hushindwa kuiendeleza vizuri familia yake kwa sababu ya kufanya kazi kwenye vibarua vya mashamba ya watu na majivuno yake hayo, katika maisha yake.

Mtu huyo, hufanana na yule aliyefanya kazi ya mtu mwingine, akafikiria kuwa ni yake, kwa sababu naye hufanya kazi kwenye vibarua na kusema kwamba, anafanya kazi kwenye Shamba lake. Ndiyo maana watu husema juu yake kwamba, “huyu naye ni dalali tu.”

Msemo huo, hufundisha watu juu ya kufanya kazi za watu kwa uaminifu na unyofu wa kweli, ili waweze kuzilea vizuri familia zao, maishani mwao.

Zaburi 33:4.

2Samweli 22:7.

Maombolezo 3:23.

Mathayo 25:20-23.

Wagalatia 5:22.

Tito 2:10.

ENGLISH: THIS ONE IS JUST A BROKER.

The source of this saying speaks of a person who was doing a job that did not belong to him. That person was doing the job well until some people started thinking that the job was his because he cared about it well. And when he heard many people praising him like that, he began to think of the work as his own. That is why those who knew the truth of such work said that, “this one is just a broker.”

This saying is equated to a person who is proud of a job that is not his, in his life. Such man works as a laborer and says that he works on his farm, because of his pride, in his life. He fails to develop his family properly because of working in the fields of people and his pride in his life.

This person is similar to the one who did someone else’s work, and thought it was his, because he also works on the laborers and said that, he is working on his Farm. That is why people say about him that, “this one is just a broker.”

This saying teaches people about doing people’s work with honesty and sincerity, so that they can raise their families well in their life.

Psalm 33:4.

2 Samuel 22:7.

Lamentations 3:23.

Matthew 25:20-23.

Galatians 5:22.

Titus 2:10.

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1254. MAYU NIHOLELE.

Bhalihoyi bhakima abho bhahoyaga umuchalo ja Ng’watuma. Umo obho agilembekejiwa na ng’wiye giki witaga ginhu jilebhe aliyo uweyi adajitile. Umayu ng’wunuyo agashosha giki, “nadajitile iginhu jinijo.” Ung’wiye aganhadikija bho guyomba, “ojiita ulilema duhu.” Hunagwene uyo wilembekejiyagwa agayomba giki, “mayu niholele.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agilembekijiyagwa mihayo ya bhulongo wiyumilija bho guyomba bhunhana, umukikalile kakwe. Umunhu ng’wunuyo, agikomejaga guyomba bhunhana bhuli ikanza ulu wilembekejiwa mihayo iyo adayimanile, kunguno ya bhutungilija na wiyumilija bhokwe bhunubho. Uweyi agikalaga na bhanhu chiza aha kaya yakwe kunguno ya bhutungilija na wiyumilija bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’winuyo agikolaga nuyo agilembekeji limhaho ilo adalimanile wiyumilija bho guyomba bhunhana, kunguno nuweyi agilembekejiyagwa mihano iyo adayimanile wiyumiliga bho guyomba bhunhana, umukikalile kakwe. Hunagwene agayombaga giki, “mayu niholele.”

Akahayile kenako kalanga bhanhu higulya ya kuleka gubhilembekeja bhichabho mihayo iyo bhadaitile, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

2Samweli 19:27-28.

Zaburi 15:3.

Warumi 1:30.

Yakobo 4:11.

KISWAHILI: MAMA KUMURADHI.

Walikuwepo wakinamama waliokuwa akiongea kwenye kijiji cha Mwatuma. Mmoja wao alisingiziwa na mwenzake jambo ambalo hakulitenda. Mama yule aliyesingiziwa, alielewa kuwa “sikulifanya na silijui.” Mwenzake huyo alilazimisha akisema, “ulilifanya unakataa tu.” Ndiyo maana yule aliyesingiziwa alisema kwamba, “mama kumuradhi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huvumilia kwa kusema ukweli anaposingiziwa maneno ya uongo, katika maisha yake. Mtu huyo, huendelea kusema ukweli kila wakati anaposingiziwa jambo asilolifahamu, kwa sababu ya unyofu na uvumilivu wake huo. Yeye huishi na watu vizuri kwenye familia yake kwa sababu ya unyofu na uvumilivu wake huo, maishani mwake.

Mtu huyo, hufanana na yule aliyevumilia kwa kusema ukweli aliposingiziwa jambo na mwenzake, kwa sababu naye huvumilia kwa kusema ukweli anaposingiziwa maneno asiyo yafahamu, katika maisha yake. Ndiyo maana yeye husema kwamba, “mama kumuradhi.”

Msemo huo, hufundisha watu juu ya kuacha kuwasingizia wenzao maneno ambayo hawakuyatenda, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

2Samweli 19:27-28.

Zaburi 15:3.

Warumi 1:30.

Yakobo 4:11.

ENGLISH: PLEASE MOTHER.

There were women who were talking in the village of Mwatuma. One of them was hypnotized by the other, which she did not do. The mother who was accused, said, “I did not do it and I do not know.” The colleague forced her by saying, “You did it, you just refuse.” That is why the one who was insulted said that, “please mother.”

This saying is compared to a person who endures sufferings by telling the truth when he is accused of false words, in his life. Such person continues to tell the truth every time he is accused of something which he does not know, because of his honesty and patience. He lives well with people in his family because of his honesty and patience in life.

This person resembles the one who endured hardships by speaking the truth when she was slandered by her colleague, because he also endures sufferings by speaking the truth when he is slandered by deceitful words in his life. That is why he says that, “please mother.”

This saying imparts in people an idea of stopping gossiping about their people in their lives, so that they can develop their families well in their societies.

2 Samuel 19:27-28.

Psalm 15:3.

Romans 1:30.

James 4:11.

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1253. UDIZUKILILA AHA JAZWILA NOGE UGUNWELA.

Olihoyo munhu uyo ohadikijaga gukila mongo uyo galigonyama. Umunhu ng’wunuyo, ohadikijaga gugukilila umongo gunuyo, aha jazwila noge, kunguno ya bhujidigwa bhokwe bhunubho. Hunagwene abhanhu bhagang’wila giki, “udizukilila aha jazwila noge ugunwela.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agahadikilaga gwita mihayo ya bhubhi umukikalile kakwe. Umunhu ng’wunuyo, agitaga mihayo iyo idulile gung’wenhela makoye umubhutumami bhokwe kunguno ya bhujidigwa bhokwe bhunubho. Uweyi agapandikaga makoye ga guduma uguilela chiza ikaya yakwe kunguno ya bhujidigwa bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agahadikija gugukilila mongo aha shimu, kunguno nuweyi agahadikijaga gwita mihayo iyo idulile gung’wenhela makoye umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “udizukilila aha jazwila noge ugunwela.”

Ulusumo lunulo, lolanga bhanhu higulya ya guzunya guhang’wa na bhichabho ulu bhahubhaga, kugiki bhadule gujilabhila chiza ikaya jabho jinijo, umuwikaji bhobho.

1Samweli 12:20-21.

2Wafalme 17:13.

Mwanzo 3:1-19.

Mwanzo 19:15-26.

KISWAHILI: USIVUKIE PALE ZILIPOVUJIA DAMU PUANI UTAZAMA.

Alikuwepo mtu aliyelazimisha kuvuka mto uliokuwa umemzuia. Mtu huyo, alilazimisha kuvukia pale zilipovujia damu puani, maana yake penye kina kirefu, kwa sababu ya kutokukubali kuonywa kwake na wenzake. Ndiyo maana watu walimwambia kwamba, “usivukie pale zilipovujia damu puani utazama.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hulazimisha kufanya mambo yanayoweza kumletea matatizo, katika maisha yake. Mtu huyo, hufanya mambo yawezayo kumletea matatizo katika utekelezaji wa kazi zake kwa sababu ya ugumu wake wa kukubali kushauriwa na wenzake, maishani mwake. Yeye hupata matatizo ya kushindwa kuilea vizuri familia yake hiyo, kwa sababu ya ugumu wake huo wa kupokea ushauri wa wenzake, katika maisha yake.

Mtu huyo, hufanana na yule aliyelazimisha kuvukia mto penye kina kirefu, kwa sababu naye hufanya mambo yawezayo kumletea matatizo katika maisha yake. Ndiyo maana watu humwambia kwamba, “usivukie pale zilipovujia damu puani utazama.”

Methali hiyo, hufundisha watu juu ya kukubali kushauriwa na wenzao wanapokosea katika utekelezaji wa majukumu yao, ili waweze kuzitunza vizuri familia zao, maishani mwao.

1Samweli 12:20-21.

2Wafalme 17:13.

ENGLISH: DO NOT CROSS WHERE THE NOSE BLEED YOU WILL DROWN.

There was someone who forced to cross the river that had prevented him. Such man forced to cross where the nose bleed, which means where it is deep, because of not accepting warning from his colleagues. That is why people told him that, “do not cross where the nose bleed you will drown.”

This proverb is equated to as person who forces himself to do things that may cause problems in his life. That person does things that can cause him problems in fulfilling his responsibilities because of his being hard in accepting advice from his colleagues in his life. He finds problems in not being able to properly raise his family, because of his hardness in accepting advice of his colleagues, in his life.

This person is similar to the one who forced to cross a deep river, because he also does things that can bring him problems in his life. That is why people tell him that, “do not cross where the nose bleed you will drown.”

This proverb teaches people to accept advice from their nobles when they make mistakes in fulfilling their duties, so that they can take good care of their families in their lives.

1 Samuel 12:20-21.

2 Kings 17:13.

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1252. DAGELANILILE BHOSE HALUZOGA LWA MINZI.

Imbuki ya lusumo lunulo ihoyelile higulya ya bhushigani bho nigini hikanza lya gulya jiliwa. Unigini ulu obyalwa agatumilaga mabhele kunguno agabhizaga adina mino agagudula gulya jiliwa. Giko lulu, uluguzwa amino gakwe agandyaga ugulya ijiliwa kihamo na bhanhu abhatale. Agisangijaga mligele lya bhanhu bhatale. Hunagwene abhanhu bhenabho, bhagayombaga giki, “dagelanilile bhose hauzoga lwa minzi.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhali na ng’wigwano go gubhakalibhusha abhichabho abho bhashiganile gwingila muluganda lobho, umukikalile kabho. Abhanhu bhenabho, bhagisumbyaga bhabhakalibhusha abhichabho abho bhashiganile ugwingila umuluganda lobho lunulo, kunguno ya ng’wigwano gobho ugogutumama milimo kihamo chiniko, umuwikaji bhobho. Abhoyi bhagapandikaga matwajo mingi umukaya jabho kunguno ya ng’wigwano gobho gunuyo ugogutumama milimo yabho kihamo umukikalile kabho kenako.

Abhanhu bhenabho bhagikolaga nabho bhagankalibhusha nigini gulya kihamo nabho aho gazwa amino gakwe, kunguno nabhoyi bhagabhakalibhushaga umuluganda lobho abhichabho abho bhashikanile ugwingila moyi, umuwikaji bhobho. Hunagwene bhagayombaga giki, “dagelanilile bhose hauzoga lwa minzi.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na ng’wigwano go gwikalibhusha kutumama milimo yabho kihamo, kugiki bhadule gupandika matwajo mingi umukaya jabho jinijo.

Kutoka 2:16-19.

2Wafalme 9:17.

Ayubu 21:11.

KISWAHILI: TUMEKUTANIKA WOTE KWENYE MTUNGI WA MAJI.

Chanzo cha methali hiyo huongelea juu ya ufikaji wa muda wa kula chakula kwa mtoto. Mtoto akizaliwa hutumia maziwa kwa sababu ya kutokuwa na meno ya kumwezesha kula chakula. Hivyo basi, akiota meno yake huanza kula chakula pamoja na watu wazima. Yeye huingia kwenye kundi la watu wazima. Ndiyo maana watu hao husema kwamba, “tumekutanika wote kwenye mtungi wa maji.”

Methali hiyo, hulinganishwa kwa watu wale ambao wanaushirikiano wa kuwakalibisha wenzao wale waliofikia hatua ya kuingia kwenye kundi lao, katika maisha yao. Watu hao, hukusanyika kwa lengo la kuwakaribisha wenzao hao waliofikia kipindi cha kuingia kwenye kundi lao hilo, kwa sababu ya uelewano na ushirikiano wao huo wa kufanya kazi zao kwa pamoja, maishani mwao. Wao hupata mafanikio mengi katika familia zao hizo kwa sababu ya uelewano na ushirikiano wao huo, katika maisha yao.

Watu hao, hufanana na wale waliomkaribisha mtoto kula pamoja nao alipoota meno, kwa sababu nao huwakaribisha wenzao wale waliofikia muda wa kuingia kwenye kundi lao, maishani mwao. Ndiyo maana wao husema kwamba, “tumekutanika wote kwenye mtungi wa maji.”

Methali hiyo, hufundisha watu juu ya kuwa na ushirikiano wa kukaribishana kufanya kazi zao kwa pamoja na uelewano, ili waweze kupata mafanikio mengi katika familia zao hizo, maishani mwao.

Kutoka 2:16-19.

2Wafalme 9:17.

Ayubu 21:11.

ENGLISH: WE ARE ALL GATHERED AT THE WATER JAR.

The source of the overhead proverb talks about an arrival of time for eating food for a child. When a child is born, it uses milk because it does not have teeth to enable it to eat. So, when he grows his teeth, he starts eating food with adults. He joins the group of adults. That is why those people say that, “we are all gathered in a water jar.”

This proverb is related to people who have a partnership of bullying their fellows who have reached the point of entering their group, in their lives. Those people, gather with an aim of welcoming those colleagues who have reached the period of entering their group, because of their understanding and cooperation for doing their works together, in their lives. They get a lot of success in their families because of their understanding and cooperation in their lives.

Those people are similar to those who invited a child to eat with them when he had teeth, because they also welcome their nobles who have reached the time of entering their group, in their lives. That is why they say that, “we have all gathered in a water jar.”

This proverb imparts in people an idea of having strong cooperation enough to welcome each other in doing their works together with understanding, so that they can get a lot of success in their families in their lives.

Exodus 2:16-19.

2 Kings 9:17.

Job 21:11.

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1251. MHIYA YA GWIKUGA UDITUULA MMHINDA YA NUMA.

Aho kale ulihoyi munhu uyo agikuga hela. Aho ojikuga ohela jinijo, umunhu ng’wunuyo, agajituula kumhinda ya kunuma ukunu ajile umulendo lokwe lunulo. Gashinaga abhiye bhamona aho ajilituula umumhinda yakwe ya kunuma yuniyo, bhujisola bho nduhu ugumana uweyi.

Ogashiga ikaya ujikagayiwa umhinda yakwe yiniyo, ubhawila abhiye giki, ojimijaga hela ijo oliojikugaga umunzila ujituula mmhinda ya kunuma. Hunagwene abhiye bhenebho bhagang’wila giki, “mhiya ya gwikuga udituula mmhinda ya numa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga sabho ujikenagula sagala umukikalile kakwe. Umunhu ng’wunuyo, agajitumilaga isabho ijo agajipandikaga bho gujigulila maginhu ayo gadina solobho yose yose kunguno ya gugayiwa witegeleja umukatumile ka sabho jakwe jinijo. Uweyi agajimalilaga isabho jakwe kuma mihayo ga sagala bho guileka ikaya yakwe igukoyaga na nzala, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agikuga hela ujituula sagala mpaga nose jujimila, kunguno nuweyi agajipandika isabho ujimalila mmamihayo ga sagala mpaga ikaya yakwe yayukosa ya nzaga, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “mhiya ya gwikuga udituula mmhinda ya numa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na witegeleja bho gujitumamila chiza isabho ijo bhagajipandikaga umubhutumami bhobho, kugiki jidule gubhambilija ugujibheja chiza ikaya jabho, umuwikaji bhobho.

Luka 12:16-18.

KISWAHILI: FEDHA YA KUOKOTA USIIWEKE KWENYE MFUKO WA NYUMA.

Hapo zamani alikuwepo mtu aliye okota pesa. Alipoziokota hivyo, mtu huyo, aliziweka kwenye mfuko wake wa nyuma huku akiendelea na safari yake. Kumbe wenzake waliomuona alipokuwa anaziweka pesa hizo kwenye mfuko wake huo wa nyuma wakazichukua bila ya yeye kuelewa.

Alipofika nyumbani alizikosa pesa zake hizo kwenye mfuho huo wa nyuma, akawaambia wenzake kwamba, amepoteza pesa alizoziokota njiani akaziweka kwenye mfuko wake huo wa nyuma. Ndiyo maana wenzake hao walimwambia kwamba, “fedha ya kuokota usiiweke kwenye mfuko wa nyuma.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huzitumia hovyo mali anazozipata, katika maisha yake. Mtu huyo, huzitumia mali anazozipata kwa kununulia vitu visivyo na faida yoyote ile kwa sababu ya kukosa umakini katika matumizi ya mali zake hizo. Yeye huzimalizia mali zake kwenye mambo ya hovyo na kuiacha familia yake katika matatizo ya njaa kwa sababu ya kukosa umakini katika matumizi ya mali zake hizo, maishani mwake.

Mtu huyo, hufanana na yule aliyeokota pesa akaiweka hovyo mpaka ikapotea, kwa sababu naye huzimalizia kwenye mambo ya hovyo mali anazozipata mpaka familia yake hufikia hatua ya kukumbwa na tatizo la njaa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “fedha ya kuokota usiiweke kwenye mfuko wa nyuma.”

Methali hiyo, hufundisha watu juu ya kuwa na umakini wa kuzitumia vizuri mali wanazozipata katika utekelezaji wa majukumu yao, ili ziweze kuwasaidia katika kuziendelea vizuri familia zao, maishani mwao.

Luka 12:16-18.

ENGLISH: DO NOT PUT THE PICKED UP MONEY IN YOUR BACK POCKET.

Once upon a time there was a man who picked up money. When he picked them up, he put them in his back pocket while continuing with his journey. However, his colleagues who saw him putting the money in his back pocket took it without him knowing.

When he got home, he lost his money in the back pocket, he told his colleagues that he had lost the money he had picked up on the way and put it in his back pocket. That is why his colleagues told him that, “do not put the picked up money in your back pocket.”

This proverb is compared to a person who uses the wealth he gets carelessly in his life. Such person uses the assets he gets by buying things that do not have any benefit because of lack of attention in using his assets. He spends his wealth on frivolous things and leaves his family in hunger problems because of lacking attention in using his wealth in life.

This person is like the one who picked up money and kept it carelessly until it was lost, because he spends the wealth he gets in careless things until his family reaches the point of experiencing famine problems in his life. That is why people tell him that, “do not put the picked up money in your back pocket.”

This proverb teaches people to be careful enough to use nicely their assets in fulfilling their duties, so that they can help them in developing their families in their lives.

Luke 12:16-18.

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