Sukuma

1058. ULINILOLA LISO LYA MPANGIJO.

Imbuki ya kahayile kenako, yingile kukilolele ka bhanhu abho bhali bhidumile. Bhalihoyi bhanhu abho bhali bhiduma abho bhikalaga muchalo ja Gabale. Abhanhu bhenabho bhikalaga bhidakilile bhuli ng’wene kunguno ya gwiiganikila shib’i umumioyo yabho. Abhoyi nulu bhagatung’wanha bhagwilola liso lyab’ukolwa. Hunagwene bhagiwilaga giki, “ulinilola liso lya mpangijo.”

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhadalekejaga ulu bhakenyiyagwa na bhichabho, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhabhapelanilile abhanhu abho bhabhahubhila nulu igabhiza kale ginehe, kunguno ya guduma gulekeja gobho gunuyo, umuwikaji bhobho bhunubho. Abhoyi bhagikalaga bho nduhu ulubhango umukaya jabho kunguno ya guleka kubhalekeja abho bhabhahubhila, umiwikaji bhobho bhunubho.

Abhanhu bhenabho, bhagikolaga nabho bhikalaga bhidumile mpaga bhuyilola liso libhi, kunguno nabhoyi bhagikalaga bhabhapelanilile abhichabho abho bhiduma nabho, umukikalile kabho. Hunagwene abhoyi ulu bhibhona bhagayombaga giki, “ulinilola liso lya mpangijo.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na moyo go wilekeja ulu bhidumaga bho gwilola chiza umubhutumami bho milimo yabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

1Yohane 4:11-12.

Mathayo 22:34-40.

Mathayo 5:43-48.

KISWAHILI: UNANIANGALIA JICHO LA INDA.

 Chanzo cha msemo huo, chatokea kwenye kuangalia vibaya kwa watu fulani waliokuwa wamekosana. Watu hao, walikosana kutokana na sababu mbalimbali walipokuwa wakiishi kwenye kijiji cha Gabale. Ugonji wao ulifikia hatua ya kuangaliana vibaya kila wanapokutana kwa sababu ya hasira ya kila mmoja wao ndani ya mioyo yao. Wao ikawa kila wanapokutana kila mmoja anamtazama mwenzake kwa jicho baya. Ndiyo maana walisema kwamba, “unaniangalia jicho la inda.”

Msemo huo, hulinganishwa kwa watu wale ambao huwa hawawasamehi wale waliowakosea katika maisha yao. Watu hao, huwakasirikia wale waliokosana nao hata kama walikosana zamani kiasi gani, kwa sababu ya kutokusamehe kwao huko, maishani mwao. Wao huishi bila furaha katika familia zao, kwa sababu ya kushindwa kwao kusamehe katika mioyo, maishani mwao.

Watu hao, hufanana na wale walioishi katika ugonvi wa kufikia hatua ya kutazamana vibaya kila wanapokutana, kwa sababu nao huwa hawawasamehi wale waliowakosea katika maisha yao. Ndiyo maana wanapoonana husema, “unaniangalia jicho la inda.”

Msemo huo, hufundisha watu juu ya kuwa na moyo wa kusamehe kila wanapokasana kwa kuangaliana vizuri katika utekelezaji wa majukumu yao, ili waweze kuzilea vizuri familia zao, maishani mwao.

1Yohane 4:11-12.

Mathayo 22:34-40.

Mathayo 5:43-48.

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ENGLISH: YOU ARE LOOKING AT ME WITH INDA’S EYE.

The foundation of the above saying, came from a wicked look of some people who were in disagreement. Those people disagreed due to various reasons when they were living in the village of Gabale. Their anger reached at the point of looking at each other badly every time they met because of the present of anger in each other’s heart. It happened that every time they meet, each one looks at the other with a wicked eye. That is why they said that, “you are looking at me with inda’s eye.”

This saying is equated to people who never forgive those who have wronged them in their lives. These people get angry with those who disagreed with them no matter how long ago they disagreed, because of their absence of forgiveness in their lives. They live without happiness in their families, because of their failure to forgive others in their hearts.

These people are similar to those who lived in conflict to the point of looking at each other badly every time they meet, because they also never forgive those who have wronged them in their lives. That is why when they see each other, they say, “you are looking at me with inda’s eye.”

This saying imparts in people an idea of having a forgiving heart whenever they disagree in their lives by lovely looking at each other in implementing their responsibilities, so that they can nicely raise their families in their lives.

1 John 4:11-12.

Matthew 22:34-40.

Matthew 5:43-48.

1057. GENAYA MAKOMOKILWA GA NG’WA SALYUNGU.

Imbuki ya kahayile kenako ihoyelile higulya ya nhamala umo uyo witanagwa Salyungu. Unamhala ng’wunuyo, aliobyala bhana bhinghi abho nabho bhagiza bhubyala bhana bhubhinika lina lyakwe kunguno ya gung’wizuka na gunumbilija ugubhabyala chiniko. Hunagwene abhana abho bhinikwa lina lyakwe bhagitanagwa giki, “genaya makomokilwa ga ng’wa Salyungu.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agailelaga chiza ikaya yakwe bho guyilanga kikalile ka nhungwa ja wiza, umukikalile kakwe. Umunhu ng’wunuyo, agabhalomelaga abhanhu bhakwe higulya ya nhungwa ijagwikala jawiza jinijo mpaga bhajidimila bho gwiyambilija kihamo umukikalile kabho kunguno ya bhutungilija bhokwe umubhutumami bhokwe bhunubho. Uweyi agaib’ejaga chiza ikaya yakwe bho gwikala bho mholele kunguno ya bhutungilija bhokwe, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu namhala uyo agabyala bhana bhinghi mpaka bhuyung’winika ilina lyakwe, kunguno nuweyi agayilangaga chiza ikaya yakwe mpaka bhayiyambilija kihamo abhanhu bhakwe. Hunagwene abhanhu bhakwe bhagitanagwa giki, “genaya makomokilwa ga ng’wa Salyungu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza ni kujo umuwikaji bho witoji bho gujidimila chiza nhungwa ijawiza, kugiki bhadule gwikala kihamo bho gwiyambilija chiza mumakaya gabho.

Zaburi 127:3-5.

Luka 1:7.

Luka 1:24-25.

KISWAHILI: HAYA NI MASALIA YA SALYUNGU.

Chanzo cha msemo huo, chaongelea juu ya mzee mmoja aliyeitwa Salyungu.  Mzee huyo, alizaa watoto wengi ambao nao walizaa watoto waliowaita jina lake mzee huo, kwa sababu ya kutoa heshima kwake kwa kuwazaa pia kuendelea kumkumbuka. Ndiyo maana watoto hao waliopewa jila lake mzee huyo huitwa kwamba, “haya ni masalia ya Salyungu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huilea vyema familia yake kwa kuifundisha maadili mema, katika maisha yake. Mtu huyo, huwaelekeza watu wake juu ya kuwa na mwenendo wa kuyaishi maadili hayo mema, kwa kusaidiana katika kuyatelekeza vizuri majukumu yao, kwa sababu ya uaminifu wake huo katika utumishi wake. Yeye huijenga vizuri familia yake kwa kuishi katika amani kwa sababu ya uaminifu wake huo, katika maisha yake.

Mtu huyo, hufanana na yule mzee aliyezaa watoto wengi mpaka wakawapatia lake watoto wao, kwa sababu naye huilea familia yake katika maadili mema kwa kusaidiana kwa pamoja na vizuri. Ndiyo maana watu huwaita wanafamilia yake kuwa, “haya ni masalia ya Salyungu.”

Msemo huo, hufundisha watu juu ya kuwa na heshima kwenye maisha ya ndoa kwa kuyaishi maadili mema, ili waweze kuishi kwa kusadiana vizuri katika kuziletea maendeleo familia zao.

Zaburi 127:3-5.

Luka 1:7.

Luka 1:24-25.

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ENGLISH: THESE ARE THE REMAINS OF SALYUNGU.

The cradle of the overhead saying explains about an old man whose name was Salyungu. This old man gave birth to many children who in turn gave birth to children who given his named after the old man, because of paying respect to him and continuing to remember him. That is why the children who were given the name of the old man are considered as “these are the remains of Salyungu.”

Thi saying is compared to the person who raises his family well by teaching them good values, in his life. Such person directs his people to have conduct of living good values, by helping each other in fulfilling their responsibilities, because of his loyalty in his service. He builds his family well by living in peace because of his faithfulness in his life.

This person resembles the old man who gave birth to many children until they gave birth to their own children, because he also raises his family in good values ​​by helping each other well. That is why people consider his family members as “these are the remains of Salyungu.”

This saying teaches people about having respect in married life by living good values, so that they can live by cooperating well enough to bring development in their families.

Psalm 127:3-5.

Luke 1:7.

Luke 1:24-25.

1056. KALAGU – KIZE. NZENGANWA ONE ALYOGOHILILE GETE ILINWANI LYANE – NYAU NA NGOSO.

Ikalagu yiniyo, ihoyelile kikalile ka Nyau na Ngoso aha kaya ya ng’wa Munhu nhebhe. Ingoso iipambukile gete Inyau kunguno ya gogoha guliwa. Aliyo lulu inyau yiniyo ilibhunwani nu munhu kunguno ikagalaga kihamo nawe na iginhiwagwa jiliwa nu munhu ung’wunuyo.

Ingoso iyene igikalaga kule na bhanhu abho bhagiitanaga  nzenganwa kunguno bhagamanaga bhutung’wana bhuli makanza. Hunagwene ung’winikili kaya agayombaga giki, “nzenganwa one alyogohilile gete ilinwani lyane – Nyau na Ngoso.”

Ikalagu yiniyo, igalenganijiyagwa ku bhanhu abho bhagikalaga na widumi na bhazengananwa bhabho, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhikungile umumahoya gabho kunguno ya bhule ng’wene gwikala agucholaga nzila ja gunkelela ung’wiye, umuwikaji bhobho. Abhoyi bhagikalaga bhiyoja kunguno ya gwikala bhalikungila gwikelela bhuli ng’wene chiniko, umukikalile kabho kenako.

Abhanhu bhenabho, bhagikolaga na kikalile ka nyau ni ngoso umojididebhelile chiniko, kunguno na bhoyi bhagikalaga bhikungile bho gwikelela chiniko, umuwikaji bhobho. Hunagwene munhu abhagayombaga giki, “nzenganwa one alyogohilile gete ilinwani lyane – Nyau na Ngoso.”

Ikalagu yiniyo, yalanga bhanhu higulya ya guleka nhungwa ja gubhakelela abhichabho umubhutumami bho milimo yabho, kugiki bhadule gwikala chiza, umubhulamu bhobho.

1Samwili 7:48-51.

Luka 16:9.

Matendo ya mitume 9:15-18.

KISWAHILI: KITENDAWILI – TEGA.

JIRANI YANGU ANAMWOGOPA RAFIKI YANGU – PAKA NA PANYA.

Kitendawili hicho chaongelea juu ya maisha ya Paka na Panya kwenye nyumba ya mtu fulani. Panya humwogopa paka kwa sababu ya kuepuka kuliwa. Lakini paka huyo ana urafiki na binadamu kwa sababu ya kuishi pamoja naye na kupewa chakula na mtu huyo.

Kwa upande mwingine panya yeye huishi mbali na watu ambao humuita jirani yao kwa sababu ya kupishana naye mara kwa mara wanapokutana. Ndiyo maana mwenye nyumba hiyo, husema kwamba, “jirani yangu anamwogopa rafiki yangu – Paka na Panya.”

Kitendawili hicho, hulinganishwa kwa watu wale ambao huishi katika hali ya kuwa na uadui na jarani zao, katika maisha yao. Watu hao, huishi kwa kuviziana katika maongezi yao kwa sababu ya kila mmoja wao kutafuta ujanja wa kumdhulumu mwenzake, maishani mwao. Wao huishi katika ugonvi wa mara kwa mara kwa sababu ya kuishi kwa kunyemeleana kila mmoja, katika maisha yao hayo.

. Watu hao, hufanana na maisha yale ya Paka na Panya kwenye nyumba ya mtu yule, kwa sababu nao huishi kwa kuviziana katika familia yao na majirani zao. Ndiyo maana mtu huwaambia kwamba, “jirani yangu anamwogopa rafiki yangu – Paka na Panya.”

Kitendawili hicho, chafundisha watu juu ya kuachana na tabia ya kuwapunja wengine kwa ujanja katika utekelezaji wa majukumu yao ya kila siku ili waweze kuishi vizuri na kwa amani na wenzao, maishani mwao.

1Samwili 7:48-51.

Luka 16:9.

Matendo ya mitume 9:15-18.

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ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY NEIGHBOR IS AFRAID OF MY FRIEND – CAT AND RAT.

This riddle talks about the life of Cat and Rat in someone’s house. Rats are afraid of cats because of avoiding being eaten. But the cat is friendly with human beings because of living with them by being given food by them.

On the other hand, the Rat lives away from people who call it their neighbor because of the constant altercation with it when they meet. That is why the owner of that house says that, “my neighbor is afraid of my friend – Cat and Rat.”

This paradox is related to people who live in a state of enmity with their neighbors, in their lives. Those people, live by stalking each other in their conversations because of each of them being looking for tricks to abuse the other, in their lives. They live in constant conflict because of living by stalking each other, in their lives.

These people are similar to the life of the Cat and the Rat in that person’s house, because they also live by chasing each other in their family and their neighbors. That is why someone tells them that, “my neighbor is afraid of my friend – Cat and Rat.”

This riddle teaches people to abandon the habit of slyly deceiving others in the execution of their daily duties so that they can live well in peace with their societal members.

1 Samuel 7:48-51.

Luke 16:9.

Acts 9:15-18.

 

 

1055. KALAGU – KIZE.BHUB’IKWE BHOKWE B’UYEGI GUB’ANHU – MBIYU.

Imbuki ya kalagu yiniyo, ilolile mbiyu iyo igazwaga ya byala bhana bhingi. Imbiyu yiniyo igafugilagwa hasi huna yazwa na gubyala matwajo minghi.

Ubhubhikwe bhoyo bhunubho bhugikolaga na gujikwa bho gubhiswa mugati ya si, aliyo lulu ubhoyi bhugenhaga bhuyegi ukubhalimi bha jiliwa jinijo. Hunagwene abhanhu bhagayombaga giki, “bhub’ikwe bhokwe b’uyegi g’ub’anhu.”

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho nguzu ningi iyo igenhaga b’uyegi ukubhanhu bha hakaya yakwe yiniyo. Umunhu ng’wunuyo, agaluhaga bho gutumama milimo gwingila diyu mpaga lyagagwa ilimi kunguno ya gubhacholela sabho ja gudula gubhagunana abhanhu bhakwe bhenabho. Uweyi agabhenhelaga bhuyegi bhutale abhanhu bha ha kaya yakwe, kunguno ya sabho nyingi ijo agajipandikaga umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga ni mbiyu iyo igazwaga yabhenhela bhuyegi abhalimi bhayo, kunguno nuweyi agigulambijaga kutumama milimo yakwe bho nguvu mpaga opandika sabho ya gubhenhela bhuyeji abhanhu bha ha kaya yakwe yiniyo. Hunagwene abhanhu bhagayombaga giki, “bhub’ikwe bhokwe b’uyegi gubhanhu – Mbiyu.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gwigulambija gutumama milimo yabho bho nguvu nyinghi, kugiki bhadule gupandika sabho ja gubhenhela b’uyegi abhanhu bhabho, umuwikaji bhobho bhunubho.

Mathayo 13:31-32.

Marko 4:8-9.

 

KISWAHILI: KTENDAWILI – TEGA.

KUZIKWA KWAYO FURAHA KWA WATU – MBEGU.

Chanzo cha kitendawili hicho, chaangalia uzikwaji wa mbegu ambayo huzaa matunda mengi. Mbegi hiyo, ikizikwa chini huota na kuzaa matunda hayo mengi. Uzikwaji wake huo hufanana na kufichwa chini ya ardhi lakini basi wenyewe huo huleta furaha kwa wakulima wa zao hilo. Ndiyo maana watu husema kwamba, “kuzikwa kwayo furaha kwa watu – mbegu.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huteseka kwa kufanya kazi kwa nguvu ziwaleteazo furaha watu wa familia yake. Mtu huyo, huteseka kwa kufanya kazi kuanzia asubuhi hadi jioni kwa sababu ya kuwatafutia watu wake mali za kuweza kuwasaidia. Yeye huwaletea furaha kubwa watu wake kwa sababu ya mali nyingi anazozipata kutoka kwenye kazi zake hizo.

Mtu huyo hufanana na ile mbegu iliyoota ikawaletea furaha wale walikuma, kwa sababu naye hujibidisha kufanya kazi zake kwa nguvu nyingi mpaka akapata mali za kuwaletea furaha watu walioko kwenye familia yake hiyo. Ndiyo maana watu humwambia kwamba, “kuzikwa kwayo furaha kwa watu – mbegu.”

Kitendawili hicho hufundisha watu juu ya kujibidisha kufanya kazi zao kwa nguvu nyingi, ili waweze kupata mali za kuwaletea furaha watu wao, maishani mwao.

Mathayo 13:31-32.

Marko 4:8-9.

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ENGLISH: I HAVE A RIDDLE – LET IT COME.

ITS BURIAL IS HAPPINESS TO THE PEOPLE – THE SEED.

The foundation of this riddle looks at the burial of a seed that bears many fruits. This seed when it is buried in the ground, germinates and bears many fruits. Its burial is similar to being hidden under the ground, but then it itself brings happiness to the farmers of that crop. That is why people say that, “its burial is happiness to the people – the seed.”

This paradox is compared to the person who suffers by working hard enough to bring happiness to his family members. This person suffers by working hard from morning to evening because of finding assets that can help his people. He brings great happiness to his people because of the wealth which he gets from his works.

This person is like the seed that germinated and brought happiness to the farmers, because he also does his work with a lot of energy until he gets the wealth that brings happiness to his family members. That is why people tell him that, “its burial is happiness to the people – the seed.”

This riddle teaches people about forcing themselves to do their work with a lot of energy, so that they can get wealth that can bring happiness to their family members.

Matthew 13:31-32.

Mark 4:8-9.

 

 

 

1054. KALAGU – KIZE. BHANA BHANE BADAHAYILE UWIMA BAHAYILE BHUSILILI – MINZI.

Ikalagu yiniyo, ilolile bhuhumi bho minzi kwingila kunima gwiza hasi. Aminzi genayo gadikalaga umumilima kunguno gagahumaga gufumila ng’wigulya guja halili na ose ose adagasanga galilinha ng’wigulya. Hunagwene abhanhu bhagayombaga giki, “bhana bhane bhadahayile uwima bhahayile bhusilili – Minzi.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo adebhile chiza akatumamile ka milimo yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga imanile chiza pye imigunda na malale gakwe iyo agajaga gujuitumama bho bhukamu bhutale. Uweyi agabhalangaga abhanhu akatumamile ka imilimo yiniyo kunguno ya witegeleja bhokwe bhunubho, umubhutumami bhokwe.

Umunhu ng’wunuyo, agikolaga na minzi ayo gadebhile chiza uko gagikalilaga, kunguno nuweyi ayidebhile chiza imilimo yake pye na katumamile kayo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “bhana bhane bhadahayile uwima bhahayile bhusilili – Minzi.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na witegeleja bho gudebha chiza akatumamile ka milimo yabho, kugiki bhadule kupandika sabho ja gutumila chiza, umukaya jabho.

Mathayo 3:13 – 16.

Yohana 4:7.

 

KISWAHILI: KITENDAWILI – TEGA.

WATOTO WANGU HAWATAKI MLIMA WANATAKA MTEREMKO – MAJI.

Kitendawili hicho, chaangalia upolomokaji wa maji kutoka mlimani kwenda chini. Maji hayo, hayaishi milimani kwa sababu yenyewe hupolomoka kwenda chini na hakuna atayeyaona yakienda juu. Ndiyo maana watu husema kwamba, “watoto wangu hawataki kwenye muinuko wanataka mteremko. – maji.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye afauhamu vizuri utekelezaji wa kazi zake, katika maisha yake. Mtu huyo, ayahafamu mashamba yake yote na namna ya kuyatunza kwa sababu ya umakini wake huo katika maisha yake. Yeye huwafundisha watu wake namna ya kuyaelewa na kuyatekeleza vizuri majukumu yao, kwa sababu ya uaminifu wake huo katika kazi zake.

Mtu huyo, hufanana na maji yale yafahamuyo vizuri kule yanakoishi, kwa sababu naye azifahamu vizuri kazi zake na utekelezaji wake, katika maisha yake. Ndiyo maana watu huwambia kwamba, “watoto wangu hawataki kwenye muinuko wanataka mteremko. – maji.”

Kitendawili hicho, hufundisha watu juu ya kuwa na umakini wa kuzielewa vizuri kazi zao, na utekelezaji wake, ili waweze kupata mali za kutumia kwenye familia zao.

Mathayo 3:13 – 16.

Yohana 4:7.

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ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY CHILDREN DO NOT WANT HILLS THEY ONLY WANT SLOPES – WATER.

This riddle looks at the fall of water from the mountain going down. This water does not live in the mountains because it falls down and no one will see it going up. That is why people say that, “my children do not want hills, they only want slopes – water.”

This paradox is likened to the person who understands well the implementation of his works, in his life. Such person knows all his fields and how to take care of them because of his attention in his life. He teaches his people on how to understand and perform their duties well, because of his honesty in his works.

This person is similar to the water that knows well where it lives, because he also knows his works and their implementations, in his life. That is why he tells people that, “my children do not want hills, they only want slopes – water.”

This riddle instils in people a clue on how to be careful enough to understand their works well, and their implementations, so that they can find assets for spending on their families.

Matthew 3:13 – 16.

John 4:7.