Tanzania

632. NG´WENGE NDALANHANU IGABHAMBILAGA MANGALA.

Imbuki ya kahayile kenako, yingilile kukikalile ka noni iyo igitanagwa Ng’wenge. Inoni yiniyo ili na masala mingi, na hangi ili ndalanhanhu noyi. Iyoyi Igichob´elaga jiliwa ja gulya mpaga gushiga ha ng´waka gungi ugogubisha jiliwa jingi. Niyo igabhambilaga amangala, kugiki ijiliwa jinijo jidizub´ipa. Hunagwene abhanhu bhagayombaga giki, ‘Ng’wenge ndalanhanu igabhambilaga amangala.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agagatumilaga chiza amazala gakwe bho gujitula ijiliwa ijo alijipandika, umutumami bhokwe. Umunhu ng’wunuyo, agigulambijaga uguitumama imilimo yakwe chiza mpaga opandika jiliwa ja gudula guilisha ikaya yakwe bho makanza malihu. Uweyi agajitumilaga ijiliwa jinijo mpaga obisha jiliwa jingi.

Umunhu ng’wunuyo, agikolaga nu ng’wenge, kunguno nuweyi agagatumilaga amasala gakwe bho gujilang’hana chiza ijiliwa ijo agajipandikaga, umubhutumami bhokwe. Uweyi agikalaga na mhamba ya jiliwa iyo idulile guilisha ikaya yakwe, mpaka gushiga hikanza lya gubisha jiliwa jipya hangi. Hunagwene abhanhu bhagang’wilaga giki, ‘Ng’wenge ndalanhanu igabhambilaga amangala.’

Akahayile kenako, kalanga bhanhu higulya ya gugatumila amasala gabho bho gwigulambija gutumama milimo, na kujilanhana chiza ijiliwa ijo bhalijipandika, kugiki bhadule gujitumia mpaga gushika hikanza lya kubisha jiliwa jingi, umuwikaji bhobho.

Mathayo 6:19-21.

Luka 12:13-21.

Luka 16:9.

Mathayo 6:33.

Ufunuo 14:13.

KISWAHILI: NG´WENGE (NDEGE) MJANJA HUZIBIA MASUKE.

Chanzo cha msemo huo, chatokea kwenye maisha ya ndege anayeitwa Ng’wenge. Ndege huyo, ana akili nyingi pia ni mjanja sana. Mwenyewe hujitafutia chakula cha kula mpaka kufikia kipindi cha kuivisha chakula kingine. Yeye huchimbia masuke ili yasiharibike. Ndiyo maana watu husema kwamba, ‘Ng’wenge (ndege) mjanja huzibia masuke.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hutumia akili zake kwa kujitafutia chakula na kukihifadhi vizuri anapokipata, katika utendaji wake wa kazi. Mtu huyo, hujibidisha kuyatekeleza vizuri majukumu yake, mpaga kufikia hatua ya kupata chakula kiwezacho kuilisha familia yakwe hadi wakati wa kuivisha chakula kingine.

Yeye hufanana na Ng’wenge, kwa sababu naye huzitumia akili zake kwa kujibidisha kuyatekeleza majukumu yake, na kukihidhi vizuri chakula alichokipata ili kiweze kutumika mpaga chakula kingine kitakapoiva.

Mtu huyo, hufanana na Ng’wenge kwa sababu naye hujibidisha kutafuta chakula na kukihifadhi vizuri, kwa ajili ya matumizi ya baadaye. Ndiyo maana watu humwambia kwamba, ‘Ng’wenge (ndege) mjanja huzibia masuke.’

Msemo huo, hufundisha watu juu ya kutumia akili zao kwa kujibidisha kuyatekeleza vizuri majukumu yao, na kukihidhi kwa makini, chakula hicho wanachokipata, ili kiweze kutumika mpaka pale watapoivisha kingine.

Mathayo 6:19-21.

Luka 12:13-21.

Luka 16:9.

Mathayo 6:33.

Ufunuo 14:13.

mangala3

mangala4

ENGLISH: THE CLEVER NG’WENGE (BIRD) BUILT ITS NEST USING HEADS OF GRAIN.

The source of this saying comes from the life of a bird known by the name of Ng’wenge in Kisukuma language. This bird is considered to be very intelligent and clever. It tends to keep its food for a long time; until the next season of harvesting comes. This bird tends to build its nest using heads of grain as a way also to protect its collected food from being destroyed. It ensures that the food remains in the heads of grain thus not easily destroyed by agents of destruction.

This saying can be compared to a person who uses his/her mind to search for food and store it properly when he/she finds it. This person can be a very good hard worker and he/she aims at having enough food that can last for a long time. This person is also credited for being a careful person who knows how to plan for future.

The saying teaches people about using their brains in fulfilling their responsibilities and carefully packaging their food they receive so that it can be used for a long time; until the next harvesting season.

Matthew 6: 19-21, Luke 12: 13-21, Luke 16: 9, Matthew 6:33, Revelation 14:13.

631. O MABALE – ONYAMA.

Imbuki ya kahayile kenako, yingilile kukitanilwe ka bhatemi. Ikale abhatemi bhitanagwa bhogolecha umo bhinhilwa ubhutemi bhunubho, kunguno abhoyi bhakinda bho gubhukijiwa makono. Hunagwene abhanhu bhagabhitanaga giki, ‘o mabale – onyama.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agikalaga chiza na bhatongeji bhakwe, umuwikaji bhokwe. Umunhu ng’wunuyo, agatumagwa na bhatale bhakwe oja ugujutumama milimo, na agaimala chiza, kunguno ali nikujo ukubhatongeji bhakwe bhenabho.

Uweyi agabholekejaga na bhiye inzila ja gwikala bho mholele na bhatongeji bhabho, bho gwanguha ugujuitumama imilimo iyo bhagatumamagwa nabho. Akikalile kakwe, galijigemelo ja gubhitana bho likujo abhatale bhabho bhenabho, ukubhiye. Hunagwene agabhabhitanaga abhatale bhakwe giki, ‘o mabale – onyama.’

Akahayile kenako, kalanga bhanhu higulya ya gubhigwa chiza abhatale bhabho, ulu bhalibhatuma gujutumama milimo, kugiki bhadule gwikala bho mholele na bhichabho, umuwikaji bhobho.

KUMBUKUMBU 26:19. “

WAFILIPI 2:9.

Matendo 2:38.

Mathayo 27:35.

Luka 23:34.

Yohana 19:24.

Matendo 2:36.

KISWAHILI: WA MABALE – WANYAMA.

Chanzo cha msemo huo, chatokea kwenye uitaji wa wafalme. Hapo zamani, wafalme walikuwa wakiitwa majina kwa kuonesha namna walivyopewa ufalme wao, kwa sababu walishinda kwa kunyoshewa mikono na watu. Ndiyo maana watu hao waliwaita, ‘wa mabale – wa nyama.’

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa anaishi vizuri na viongozi wake, maishani mwake. Mtu huyo, huyatekeleza upesi majukumu anayopewa na viongozi wake hao, kwa sababu ya utii na heshima aliyo nayo kwao, viongozi wake hao.

Yeye huwaonesha wenzake mfano mwema wa kuishi kwa amani na viongozi wao, kwa kuyatekeleza vizuri majukumu wanayopewa na viongozi hao. Maisha yake, huwafundisha wenzake namna ya kuwaheshimu vizuri viongozi wao. Ndiyo maana yeye huwaita viongozi wake, kwamba, ‘wa mabale – wa nyama.’

Msemo huo, hufundisha watu juu ya kuwa wasikivu kwa viongozi wao wanapowatuma kwenda kufanya kazi fulani, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Kumbukumbu 26:19.

Wafilipi 2:9.

Matendo 2:38.

Mathayo 27:35.

Luka 23:34.

Yohana 19:24.

Matendo 2:36.

ntemi

ntemi zulu-kingdom-

ntemi1

ENGLISH: HE WHO HAS BEEN APPROVED BY THE PEOPLE IS THE ONE TO EAT MEAT.

The source of this saying is the appointment of the chief. In the past, chief were obtained by relying on the number of people who proposes him. The one who receives a big number of votes would be declared the chief of a certain place. This is why people came with this saying that ‘he who has been approved by the people is the one to eat meat’ to communicate how the chief comes into power after having a big number of votes.

This saying can be compared to a person who lives well with his/her leaders in his/her life. This person can fulfill his/her responsibilities given to him/her by his/her leaders because of the obedience and respect he/she has for others. Such a person sets a good example for others to live in harmony with their leaders by fulfilling their responsibilities. His/her life teaches colleagues how to respect leaders.

The saying teaches people about being sensitive to their leaders. This can help people to have good relationship with others thus ensuring peace and harmony in the society.

Deuteronomy 26:19, Philippians 2: 9, Acts 2:38, Matthew 27:35, Luke 23:34, John 19:24, Acts 2:36.

630. UGUBHALAGA MAGANA MABHOZU.

Imbuki ya lusumo lunulo, yingilile kubhubhaji bho gushika mpaka magana, aliyo gali mabhozu. Ubhubhaji bhunubho, bhuli bho gusoloja ginhu ijo jabhola mpaga jukoma magana mingi.

Umhaji uo magana amabhozu genayo, agiganikaga giki ali na jikolo, aliyo gashinaga nduhu adinajo. Hunagwene abhanhu bhagang’wilaga giki, ‘ugubhalaga magana mabhozu.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalaga ginhu ijo adinajo, umukikalile kakwe. Umunhu ng’wunuyo, agajisolojaga ijikolo ijo jili muwisagizu bhokwe duhu. Uweyi agiganikaga guti giki ugujipandika, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agabhalaga magana mabhozu, kunguno nuweyi agajisolojaga ginhu ijo jilimuwisagizu bhokwe duhu, ijo atali ugujipandika. Uweyi agitindika guchola jikolo bho gutumama milimo yakwe chiza. Hunagwene abhanhu bhagang’wilaga giki, ‘ugubhalaga magana mabhozu.’

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo yabho, gukila gwisagilwa ginhu ijo bhadinajo, umukikalile kabho, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Hesabu 11:6.

Ayubu 6:20.

Luka 6:34.

Ufunuo 3:17-18.

Luka 12:16-31.

KISWAHILI: UNAHESABU MAMIA YALIYOOZA.

Chanzo cha methali hiyo, chatokea kwenye uhesabuji bho vitu viliyooza mpaga kufikisha mamia. Uhesabau huo, ni wa kuhesabu mpaga kufikisha mamia ya vitu vilivyoharibika. Mhesabuji huyo, hudhani kwamba vitu hivyo vitamsaidia katika maisha yake, kumbe sivyo. Ndiyo maana watu humwambia kwamba, ‘unahesabu mamia yaliyooza.’

Mtu huyo, hulinganishwa kwa mtu yule ambaye huhesabu vitu ambavyo hana, katika maisha yake. Mtu huyo, huwa anavihesabu vitu vile ambavyo yeye huvitumaini kwa maana ya kutaka kuvipata. Yeye huvifikiria vitu hivyo kana kwamba amevipata tayari, maishani mwake.

Mtu huyo, hufanana na yule anayehesabu vitu vilivyooza, kwa sababu naye huhesabu vitu ambavyo huvitumaini tu, kuvipata, lakini bado hajavipata. Yeye hujichelewesha kutafuta mali kwa kujibidisha kufanya kazi. Ndiyo maana watu humwambia kwamba, ‘unahesabu mamia yaliyooza.’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao, kuliko kutegemea vitu vya kufikirika wasivyokuwa navyo, ili waweze kupata mafanikio mengi, maishani mwao.

Hesabu 11:6.

Ayubu 6:20.

Luka 6:34.

Ufunuo 3:17-18.

Luka 12:16-31.

ntumami4

nimi

bhalimi1

bhalimi

ENGLISH: YOU COUNT HUNDREDS OF ROTTEN THINGS.

The source of this saying is counting of objects. This counting can include even things that are out of date or rotten. The person who is doing the counting might think that all the available items/objects are useful in life while in actual fact they are not. This is why people came with this saying that ‘you count hundreds of rotten things’ to mean the inclusion of rotten objects in counting.

This saying can be compared to a person who, in his/her life, tends to include things that do not exist rather he/she is in the plan of getting them. He/she includes hopes/wishes in his/her counting by assuming that he/she has them already. Such a person is compared to someone who includes even rotten things in his/her counting.

This saying teaches people to concentrate on doing their works rather than relying on things they don’t have in life.

Numbers 11: 6, Job 6:20, Luke 6:34, Revelation 3: 17-18, Luke 12: 16-31.

629. UNG´WANA ULU WIBHALAGWA AGALOLAGA NG´HUNI YA NG´WA NINA.

Imbuki ya lusumo lunulo, yingilile ukuwibhaji bho ug´wana uyo agalolaga ng’huni ya ng’wa nina. Ung’wana ng’wunuyo, ulu wibhalwa ku ngongo na nina agalolaga ku ng´huni iya ng´wa nina yiniyo. Giko lulu, ung`wana ng’wunuyo agwikala ayidebhile umo yili kunguno, agaiyilolelaga bho makanza malihu, umukikalile kakwe. Hunagwene abhanhu bhagayombaga giki, ‘ung’wana ulu wibhalagwa agalolaga ng’huni ya ng’wa nila.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agabhalelaga abhana bhakwe, bho gwikala na nhungwa niza uweyi ng’winikili, umukikalile kakwe. Umunhu ng’wunuyo, adebhile igiki, ung’wana agajilolaga ing’hungwa ja myaji okwe, kunguno akikalile ka ng’wa munhu hako kagalangaga kulebha imihayo yakwe.

Kuyiniyo lulu, umyaji uyo ali na ng’hungwa ja bhubhi, agabhalekejaga na bhana bhakwe, akajile kakwe kenako. Aliyo lulu, umyaji uyo ali na ng’hungwa ja wiza, abhana bhakwe bhagajigemeja ing’hungwa jakwe jinijo, umukikalile kabho.

Umunhu ng’wunuyo, agabhalelaga chiza abhana bhakwe bho kikalile kakwe ako kaligemelo ja gwikala na ng’hungwa jawiza. Uweyi agabhalomelaga abhanhu bhakwe bhenabho, mihayo iyo idulile gubhambilija ugwikala chiza na bhichabho, umuwikaji bhobho. Hunagwene agabhawilaga abhanhu giki, ‘ung’wana ulu wibhalagwa agalolaga ng’huni ya ng’wa nila.’

ULusumo lunulo, lolanga bhanhu higulya ya gubhalela abhana mukalile kawiza, bho gwikala mu ng’hungwa jawiza abhoyi bhenikili, kugiki abhana bhabho bhenabho, bhudule gujikalana ing’hungwa jinijo, umuwikaji bhobho.

Hesabu 11:12.

Mithali 22:6.

Waefeso 6:4.

KISWAHILI: MTOTO AKIBEBWA MGONGONI HUANGALIA KISOGO CHA MAMA YAKE.

Chanzo cha methali hiyo, chatokea kwenye ubebwaji wa mtoto ngongoni ambaye huangalia kisogo cha mama yake. Mtu huyo, akibebwa mgononi na mama yake hukiangalia kisogo hicho cha mama yake. Hivyo basi, mtoto huyo atakuwa anakielewa sana kisogo hicho, kwa sababu ya yeye kukiangalia kwa muda mrefu katika maisha yake. Ndiyo maana watu husema kwamba, ‘mtoto akibebwa mgongoni huangalia kisogo cha mama yake.’

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwalea watoto wake kwa kuishi katika maadili mema yeye mwenyewe, katika maisha yake. Mtu huyo, anafahamu kwamba, mtoto huiangalia tabia ya mzazi wake, kwa sababu, maisha ya mtu hufundisha zaidi kuliko maneno yake.

Kwa hiyo basi, mzazi mwenye tabia njema, huwaambukiza tabia hiyo watoto wake, kwa sababu ya wao kuifikiria tabia hiyo kuwa ndiyo nzuri kwa kuiishi. Kwa upande mwingine, mzazi mwenye tabia njema, au mwenye maadili mema, huwarithisha tabia hiyo pia watoto wake ambao humuiga jinsi anavyoishi.

Mtu huyo, huwalea vizuri watoto wake kwa kuishi katika maadili mema yeye mwenyewe, ili awe mfano wa kuigwa katika kuiishi tabia hiyo njema. Yeye huwasimulia watoto wake hao, maneno yenye hekima ya kuwasaidia katika kuishi vizuri na wenzao, maishani mwao. Ndiyo maana yeye huwaambia watu wake hao kwamba, ‘mtoto akibebwa mgongoni huangalia kisogo cha mama yake.’

Methali hiyo, hufundisha watu juu ya kuwalea kwa kuwakuza katika maadili mema watoto wao, ili waweze kuwa mfano wa kuigwa katika kuyaishi maadili yaliyo mema, maishani mwao.

Hesabu 11:12.

Mithali 22:6.

Waefeso 6:4.

nkima na ng

nkima na ng'wana

nkima wina ng'wana o namibia

gambia-nkima

ENGLISH: A BABY CARRIED ON THE BACK LOOKS AT ITS MOTHER’S NAPE.

The source of this saying is the baby that is carried on her mother’s back. When the kid is carried on its mother’s back, it looks at its mother’s nape. Therefore, kids are believed to be very much aware of their mothers’ napes. To describe this kind of awareness to kids, people came with this saying that ‘a baby carried on the back looks at its mother’s nape.’

This saying can be compared to a person who brings up his/her children by living a good life himself/herself. This person tends to behave in a good way thus paving a way for children to emulate him/her. Such a person teaches his/her children through actions, not mere words. He/she seems to hold the view that ‘actions are louder than words.’ The saying also gives an impression that a good parent or well-mannered parent gives such qualities to his/her children who also imitate his/her way of life.

This saying teaches people about nurturing and raising their children morally so that they can become role models in living good values in their lives.

Numbers 11:12, Proverbs 22: 6, Ephesians 6: 4.

628. NG´HANGA MABHALA ADAMALAGA WIZA.

Imbuki ya kahayile kenako, yilolile ng’hanga na wiza bho mabhala gayo. Ing’hanga yiniyo, ikagalaga na mabhala mingi ayo gagabholechaga uwiza bhoyo umukikalile kayo. Hunagwene abhanhu abhagayombaga giki, ng’hanga mabhala adamalaga wiza.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agafunyaga bhulangwa bhusoga ukubhiye, umukikalile kakwe. Umunhu ng’wunuyo, agatumilaga makanza mingi bho gubhalomela abhiye imihayo iyo idulile gubhambilija ugwikala chiza na bhichabho, umuwikaji bhobho. Uweyi agabhejaga bhukengeji wingi ubho bhugang’winhaga bhumani bho mihayo mingi iyo ilina solobho ukuwikaji bho bhanhu bhakwe.

Umunhu ng’wunuyo, agikolaga ni ng’hanga iyo idamalaga wiza, iki bhuli yene igikalaga na mabhala miza, kunguno nuweyi adamalaga imihayo imiza ukubhanhu abho bhagandegelekaga.

Abhanhu bhenabho, bhagikalaga bhatogilwe ugwikala nang’hwe, kunguno ya mihayo yakwe iyo igabhalangaga nhungwa ja gwikala bho mholele na wichabho, umuwikaji bhobho. Hunagwene abhanhu bhenabho, bhagiganilaga giki, ‘ng’hanga mabhala adamalaga wiza.’

Akahayile kenako, kalanga bhanhu higulya ya gubhalomela abhana bhabho mihayo ya gwenha mholele ukubhanhu bhabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Ezekieli 16:11.

Yeremia 4:30.

KANGA MAPAMBO HAMALIZI UZURI.

Chanzo cha msemo huo, chaangalia kanga na uzuri wa mapambo yake. Kanga huyo, huwa ana manyoa yenye madoa madoa ya rangi mbalimbali. Mapambo yake hayo, huonesha uzuri wake na wa watoto wake ambao hauishi, maishani mwake. Ndiyo maana watu husema kwamba, ‘kanga mapambo hamalizi uzuri.’

Msemo huyo, hulinganishwa kwa mtu yule ambaye hutoa mafundisho mazuri kwa watu wake, katika maisha yake. Mtu huyo, hutumia muda mwingi katika kuwafundisha watu juu ya kuishi vizuri na wenzao, maishani mwao. Yeye hufanya utafiti wa aina mbalimbali ambao humpatia uelewa wa kuongea maneno yenye hekima katika kuyajenga vizuri maisha ya watu wake.

Mtu huyo, hufanana na kanga mwenye mapambo yasiyomaliza uzuri, kwa sababu naye ana maneno ya hekima kwa watu wanaomsikiliza, katika mafundisho yake. Yeye naye hamalizi maneno hayo yenye hekima katika kinywa chake, kama yule kanga asiyemaliza uzuri wa mapando yake ambao huenea hata kwa watoto wake.

Watu hao, hupenda kuishi naye huku wakiyasikiliza maneno yake ambayo huwajengea tabia ya kuishi kwa amani na wenzao, katika maisha yao. Ndiyo maana watu hao husema kwamba, ‘kanga mapambo hamalizi uzuri.’

Msemo huo, hufundisha watu juu ya kuwaeleza watoto wao maneno yenye kuleta amani watu wao, ili waweze kuishi vizuri na wenzao, maishani mwao.

Ezekieli 16:11.

Yeremia 4:30.

ng'hanga2

ng'hanga

ENGLISH: THE BEAUTY OF GUINEAFOWL IS ENDLESS.

The source of this saying is the beauty of a bird known by the name of guineafowl. Guinefowls are featured by feathers of different colours. These colours are a reflection of their beauty and attraction. This beauty tends to be inherited from one generation of guineafowls to another, as long as they continue reproducing. This is why people came with this saying that ‘the beauty of guineafowls is endless’ to communicate how guineafowls keep on reproducing themselves so is their beautiful colours.

This saying can be compared to a person who gives good teaching to his/her people in his/her life. This person spends a lot of time in teaching people about how to live well with their peers in their lives. He/she can conduct a variety of research that gives him/her an understanding of how to speak wise words to better shape the lives of his/her people. Such a person, like a guineafowl, is regarded as an ornament of the society and his/her beauty will continue flourishing in the society.

There is also a possibility of this person having his/her children nurtured along those lines of wisdom thus keeping his/her wise words continue surviving generation after generation in the society.

This saying teaches people about how to tell their children words that encourage peace and wisdom. In so doing, they will be making a society that believes in peace and harmony all the time.

Ezekiel 16:11, Jeremiah 4:30.