Tanzania

1293. INUNGU INSOGA UDIZUIPELELA.

Akahayile kenako kalolile wiza bho nungu ubho bhuli bho hanze duhu. Olihoyi munhu uyo agayibhona nungu ya wiza uyipelela kunguno ya wiza bhoyo ubho hanze bhunubho. Umunhu ng’wunuyo agaitumila inungu yiniyo mulikanza liguhi duhu yubheleka kunguno yaliidapile chiza umugati yayo. Iyoyi yaliyawiza bho hanze duhu umugati yalitiyawiza. Hunagwene abhanhu bhagang’wila umunhu ng’wunuyo giki, “inungu insoga udizuipelela.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinihanga lyawiza aliyo inholo yakwe iliyabhubhi, umukikalile kakwe. Umunhu ng’wunuyo agolechaga lihanga lya wiza aliyo inhungwa jakwe jili ja bhubhi kunguno ya miito gakwe agabhibhu ayo agagitaga umuwikaji bhokwe bhunubho. Uweyi agayisalambanyaga ikaya yakwe kunguno ya nhungwa jakwe ijabhubhi jinijo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni nungu iyo yaliyawiza bho guyilola hanze duhu aliyo umugati yaliidapile chiza, kunguno nuweyi agolechaga lihanza lyawiza aliyo inhungwa jakwe jili jabhubhi, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “inungu insoga udizuipelela.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gujitila bhukengeji ijikolo jabho ubho bhudulile gubhambilija ugujidebha chiza ijikolo jabho jinijo, kugiki bhadule gujipandika ijawiza ijinagujibheja chiza ikaya jabho, umuwikaji bhobho.

Ayubu 29:16.

Mathayo 23:27-34.

KISWAHILI: CHUNGU NZURI USIIKIMBILIE.

Msemo huo, huangalia uzuri wa chungu kwa nje tu. Alikuwepo mtu aliyekiona chungu kizuri kwa muonekano wake akakikimbilia kwa sababu ya uzuri wake huo wa nje. Mtu huyo alikitumia chungu hicho kwa muda mfupi tu kikavunjika kwa sababu hakikuiva vizuri kwa ndani. Chenyewe kilikuwa kizuri kwa nje tu lakini kwa ndani kilikuwa kibaya. Ndiyo maana watu walimwambia mtu huyo kwamba, “chungu nzuri usiikimbilie.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana sura nzuri lakini roho yake ni mbaya, katika maisha yake. Mtu huyo, huonesha sura nzuri lakini tabia yake ni mbaya kwa sababu ya matendo yake maovu anayoyatenda, maishani mwake. Yeye huitawanya hovyo familia yake kwa sababu ya tabia yake hiyo ya kutenda maovu, katika maisha yake.

Mtu huyo, hufanana na kile chungu kilichoonekana kuwa kizuri kwa nje lakini kwa ndani ni kibaya, kwa sababu naye huonesha sura nzuri kwa nje lakini kwa ndani tabia yake ni mbaya, maishani mwake. Ndiyo maana watu humwambia kwamba, “chungu nzuri usiikimbilie.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuvifanyia utafiti wa kuwawezesha kuvielewa vizuri vitu vyao, ili waweze kuvipata vile vilivyo vizuri katika kuziendeleza familia zao, maishani mwao.

Ayubu 29:16.

Mathayo 23:27-34.

ENGLISH: DO NOT RUN TO A GOOD POT.

This adage stares at an outside beauty of a pot. There was a man who saw a beautiful pot because of its appearance he ran to it. It was only outside beauty not an inside one. He did so because of its external beauty.

Such man used such pot for a short time and it broke because it was not cooked well inside. It was good on the outside but bad on the inside. That is why people said to him that, “do not run to a good pot.”

This saying is matched to the man who has good appearance but his soul is wicked, in his life. Such person, shows a good face but his character is evil because of his wicked deeds which he does in his life. He scatters his family carelessly because of his habit of doing evil in his life.

This person is similar to the pot that looks good on the outside but is bad in the inside, because he also shows a good appearance on the outside but on the inside his behavior is evil, in his life. That is why people tell him that, “do not run to a good pot.”

This saying imparts in people a clue of being careful enough to do research that can enable them to understand their things well, so that they can find what is good for advancing their families, in their lives.

Job 29:16.

Matthew 23:27-34.

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1292. NALINAJO ALIYO JIJILE.

Imbuki ya kahayile kenako iholelile hela ijo alinajo munhu nhebhe. Ihela jinijo akikalaga najo umunhu ng’wunuyo muli likanza liguhi duhu kunguno jigashilaga ulu wandya ugujitumamile bho gujigulile majikolo malebhe. Hunagwene umunhu ng’wunuyo, agayombaga giki, “nalinajo aliyo jijile.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agajitumamilaga chiza ijikolo jakwe umukikalile kakwe. Umunhu ng’wunuyo, agajitumamilaga isabho jakwe bho gudebha igiki jilashila ulu lyushiga ilikanza kunguno ya kubhiza ni lange lya wiza, umuwikaji bhokwe bhunubho. Uweyi agadujaga uguibheja chiza ikaya yakwe kunguno ya lilange lyakwe ilya weza linilo, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo oliadebhile igiki ihela jakwe jigushila ulu wandya ugujitumamila, kunguno nuweyi agajitumamilaga chiza isabho jakwe haho jitali ugushila umukaya yakwe. Hunagwene agayombaga giki, “nalinajo aliyo jijile.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gujitumamila chiza isabho jabho haho jitali ugushila, kugiki bhadule gujibheja chiza ikaya jabho, umubhulamu bhobho bhunubho.

Maombolezo 4:18.

Mathayo 13:49.

KISHAHILI: NINAZO LAKINI ZINAENDA.

Chanzo cha msemo huo huongelea pesa alizonazo mtu fulani. Pesa hizo huwa nazo mtu huyo kwa muda mfupi tu kwa sababu zenyewe huisha akianza kuzitumia kwa kuzinunulia vitu mbalimbali. Ndiyo maana mtu huyo husema kwamba, “ninazo lakini zinaenda.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huvitumia vizuri vitu vyake katika maisha yake. Mtu huyo, huzitumia mali zake kwa kuelewa kuwa huwa zinaisha ukifika muda kwa sababu ya malezi yake mema yamwezeshayo kuelewa kula kila kitu kina mwisho wake. Yeye hufanikiwa kuiendeleza vizuri familia yake kwa sababu ya malezi yake hayo mema ya kuzitumia vizuri mali zake, maishani mwake.

Mtu huyo hufanana na yule aliyeelewa kwamba pesa zake zitaisha akianza kuzitumia, kwa sababu naye huzitumia vizuri mali zake kabla hazijaisha. Ndiyo maana husema kwamba, “ninazo lakini zinaenda.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuzitumia vizuri mali zao kabla hazijaisha, wakielewa kuwa, zina mwisho, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Maombolezo 4:18.

Mathayo 13:49.

ENGLISH: I HAVE THEM BUT THEY ARE GOING.

The origin of an overhead saying refers to money which someone has. A person possess the money only for a short period of time because it ends when he starts using it by buying various things. That is why such person says, “I have them but they are going.”

This saying is paralleled to a man who uses his possessions well in his life. Such person uses his possessions with good understanding that they end when the time of using them comes because of his good upbringing that enables him to recognize that in taking everything has an end. He manages to soundly cultivate his family because of his good upbringing enough to use his resources well, in his life.

This person reminds us of the one who understood that his money would run out when he starts using it, because he also uses his properties well before they run out. That is why he says that, “I have them but they are going.”

This saying instills in people an idea of being careful enough to use well their belongings before they run out, understanding that they have an end, so that they can nicely improve their families, in their lives.

Lamentations 4:18.

Matthew 13:49.

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1291. LYATUMUKILA SI KI?

Imbuki ya kahayile kenako ilolile bhasimbi bha ng’ana. Abhanhu bhenabho bhagikalaga bhubhugilija uko jiligele ing’ana jinijo kunguno ya witegeleja bhobho ubho guhaya gumana chiza uko jiligelela kugiki bhaje koyi bhagajisimbe. Hunagwene bhagabhujaga giki, “lyatumikila si ki?”

Akahayile kenako kakagalenganijiyagwa kuli munhu uyo agagwitilaga bhuengeji bhutale bhuli nimo uyo alihaya gugutumama haho atali ugugwandya umubhutumami bhokwe bhunubho. Umunhu ng’wunuyo agawitaka ubhukengeji bhunubho bho gubhugilija chiza ukubhanhu abho bhagudebhile chiza unimo gunuyo, kugiki nanghwe agudebhe chiza kunguno ya witegeleja bhokwe bhunubho, umuwikaji bhokwe. Uweyi agapandikaga matwajo mingi aha kaya yakwe kunguno ya witegeleja bhokwe bhunubho ubho gugwitila bhukengeji bhuli nimo gwene uyo alihaya gugutumama aho atali ugugwandya, umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nabho bhabhugilijaga chiza uko jigelelaga ing’ana kugiki bhaje bhagajisimbi koyi, kunguno nuweyi agagwitilaga bhukengeji bhuli nimo gwene uyo alihaya gugutumama hayo atali ugugwandya kugiki adebhe chiza isolobho jago na agwandye lulu, umuwikaji bhokwe. Hunagwene agabhujaga giki, “lyatumukila si ki?”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gugwitila bhukengeji bhuli nimo gwene uyo bhali haya gugutumama haho bhatali ugugwandya, kugiki bhadule kupandika matwajo mingi umubhutumami bho milimo yabho yiniyo.

Mambo ya walawi 5:4.

Waamuzi 19:30.

KISWAHILI: LIMELIPUKIA ARDHI GANI?

Chanzo cha msemo huo huangalia wachimbaji wa Alimasi. Watu hao huwa wanaulizia mahali ambapo Almasi hizo zimeonekana kwa sababu ya umakini wao wa kutaka kufahamu vizuri kule zilipoonekana ili waende kuzichimba huko. Ndio maana watu hao huwa wanauliza kwamba, “limelipukia Ardhi gani?”

Msemo huo hulinganishwa kwa mtu yule ambaye hufanya utafiti mkubwa wa kila kazi anayotaka kuifanya kabla hajaianza kuitekeleza katika kazi zake. Mtu huyo huufanya utafiti huo kwa kuulizia kwa watu wanaoifahamu vizuri kazi hiyo kwa sababu ya umakini wake huo wa kutaka kuifahamu vizuri kazi hiyo kabla ya kuianza, maishani mwake. Yeye hupata mafanikio mengi katika familia yake kwa sababu ya umakini wake huo wa kuifanyia utafiti kila kazi anayotaka kuifanya kabla hajaianza kuitekeleza, katika kazi zake.

Mtu huyo hufanana na wale walioulizia vizuri kule zilipopatikana zile Almasi ili waende kuzichimba huko, kwa sababu naye huifanyia utafiti kila kazi anayotaka kuifanya kabla hajaianza ili afahamu faida zake ndipo aianze kuitekeleza, maishani mwake. Ndiyo maana mtu huyo huuliza kwamba, “limelipukia Ardhi gani?”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuifanyia utafiti kila kazi ile wanayotaka kuifanya kabla hawajaianza kuitekeleza, ili waweze kupata mafanikio mengi katika kazi zao.

Mambo ya walawi 5:4.

Waamuzi 19:30.

ENGLISH: WHICH LAND HAS IT EXPLODED?

The cradle of the above saying looks at the diamond miners. These people always ask where the Diamonds have been seen because of their interest in knowing exactly where they were seen so they can go there and mine them. That is why people always ask, “Which land has it exploded?”

This saying is related to a man who does a lot of researches on every job which he wants to do before implementing it in his work. Such person does research by asking people who know the job well because of his good attention enough to clearly know the job before starting it in his life. He gets a lot of success in his family because of his focus on researching every job which he wants to do before implementing it in his jobs.

This person is similar to those who asked well where the Diamonds were found so they could go there to mine them, because he also researches every job which he wants to do before starting it so as to know its benefits enough to implement it, in his life. That is why he asks that, “Which Land has it exploded?”

This saying teaches people about being careful enough to research every job which they want to sort out before doing it, so that they can get a lot of success in their jobs.

Leviticus 5:4.

Judges 19:30.

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1290. OGWITULA UNG’WATYA.

Ugwatya guli nti go bhugota ubho bhugitanagwa Ng’watya. Ubhugota bhunubho bhulibhukali noyi ulu munhu ubhubeha agwityamula noyi kunguno ya bhukali bhogo bhunubho. Hunagwene abhanhu bhagang’wila umunhu ng’wunuyo giki, “ogwitula ung’watya.”

Akahayile kenako kagalengajiyagwa kuli munhu uyo agikoloshaga bhanhu bhantula mpaga bhaminya, umukikalile kakwe. Umunhu ng’wunuyo agikoloshaga bhanhu bhakali bho gubhibhengwa kunguno ya nhinda jakwe jinijo umukikalile kakwe. Uweyi agatulagwa mpaga uminyiwa na bhanhu abhakali bhenabho kunguno ya nhinda jakwe ija gubhitila libhengwe abhanhu bhenabho, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo agabeha ng’watya mpaka wityamula, kunguno nuweyi agabhikoloshaga bhanhu bhakali mpaga bhantula, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ogwitula ung’watya.”

Akahayile kenako kalanga bhanhu higulya ya kuleka nhinda ja gubhikolosha sagala abhanhu bhabho, kugiki bhadule gwikala na bhuyegi bhutale umuwikaji bhobho bhunubho.

1Wafalme 2:34.

1 Wafalme 13:26.

KISWAHILI: AMEPAMBANA NA NG’WATYA.

Ng’watya ni mti wa dawa kali inayoitwa Ng’watya. Dawa hiyo ni kali sana kiasi kwamba mtu akiivuta atapiga chafya kwa sababu ya ukali wake huo. Ndiyo maana watu humuambia mtu huyo aliyeuvuta kwamba, “Amepambana na Ng’watya.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwachokoza watu ambao humzidi nguvu mpaka kufikia hatua ya kumuumiza, katika maisha yake. Mtu huyo huwachokoza watu wenye nguvu kuliko yeye ambao huwadharau kwa sababu ya kiburi chake hicho. Yeye hupigwa mpaka anaumizwa na watu hao wenye nguvu kupita yeye, kwa sababu ya kiburi chake hicho cha kuwadharau watu, katika maisha yake.

Mtu huyo hufanana na yule aliyevuta dawa kali ya ng’watya akapiga chafya, kwa sababu naye huwacholokoza watu ambao humzidi nguvu mpaka wanamuumiza, maishani mwake. Ndiyo maana watu humwambia kwamba, “amepambana na Ng’watya.”

Msemo huo, hufundisha watu juu ya kuachana na kiburi cha kuchokoza hovyo watu wao, ili waweze kuishi kwa furaha kubwa maishani mwao.

1 Wafalme 2:34.

1 Wafalme 13:26.

ENGLISH: HE HAS FOUGHT WITH “NG’WATYA.” (SUKUMA TRADITIONAL NAME OF A MADICINAL TREE).

Ng’watya is a Sukuma name which is given to a strong medicinal tree. Such medicine is so strong that if someone inhales it, will sneeze because of its severity. That is why people tell the person who inhales it that, “He has fought with Ng’watya.”

This saying is matched to a person who provokes people who overpower him to the point of hurting him, in his life. Such person provokes stronger people than him by looking down on them because of his egotism. He is beaten until he is hurt by those people who are stronger than him, because of his arrogance of despising people in his life.

This person resembles the one who inhaled a strong medicinal tree until he sneezed, because he also irritates people who defeat him to the point of hurting him in his life. That is why people tell him that, “he has fought with Ng’watya.”

This saying imparts in people an idea of ending pride of recklessly provoking their people, so that they can happily live in their lives.

1 Kings 2:34.

1 Kings 13:26.

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1289. BHACHOJI BHA NHULAGUJI.

Inhulaguji jili ngoko ijo jigicholelaga jiliwa bho gukulagula hasi. Abhachoji bha nhulaguji bhali bhachoji bha ngoko kunguno ya kikalile kajo kenako akagumana jukulagula bhuli makanza. Hunagwene abhachoji bhajo bhagitangwa giki “bhachoji bha nhulaguji.”

Ulusumo lunulo lugalenganijiyagwa kubhitoji abho bhagabhalangaga gwicholela chiza abhana bhabho, umuwikaji bhobho. Abhitoji bhenabho bhagabhalangaga gwicholela chiza abhana bhabho bho gumisha diyu bhaja gujutumama milimo yabho kunguno ya witegeleja bhobho ubho gwigulambija gutumama milimo yabho chiza. Abhoyi bhagabhakujaga abhana bhabho bhadebhile ugutumama imilimo yao chiza kunguno ya bhukamu bho gutumama milimo yabho chiza bhuli makanza umuwikaji bhobho bhunubho.

Abhanhu bhenabho bhagikolaga nabho chacholaga nhulaguji kunguno nabhoyi bhagabhalangaga abhana bhabho gwigulambija kutumama milimo yabho chiza umuwikaji bhobho. Hunagwene abhanhu bhagabhitanaga giki, “bhachoji bha nhulaguji.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gutumama milimo yabho bho bhukamu bhutale, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho bhunubho.

Mwanzo 9:7.

Mathayo 23:37.

Waamuzi 13:3.

Zaburi 28:3.

KISWAHILI: WATAFUTAJI WA PEKUA PEKUA.

Pekua pekua ni kuku ambao hutafuta chakula kwa kupekua pekua chini. Watafutaji wa pekua pekua ni watafuta wa kuku kwa sababu ya aina hiyo ya kuishi kwa kupekua pekua kila wakati. Ndiyo maana watu hao huwaita kwamba ni “watafutaji wa pekua pekua.”

Methali hiyo, hulinganishwa kwa wana ndoa wale ambao huwafundisha watoto wao namna ya kujitafutia, maishani mwao. Wana ndoa hao huwafundisha watu wao kwa kuamka asabuhi kwenda kufanya kazi zao vizuri kwa sababu ya umakini wao huo wa kujibidisha kufanya kazi vizuri. Wao huwakuza watoto wao wakiwa na ufahamu wa kufanya kazi vizuri kwa sababu ya bidii yao hiyo ya kufanya kazi zao vizuri kila wakati, mashani mwao.

Watu hao hufanana na hao wapekuzi kwa sababu nao huwafundisha watu wao juu ya kujibidisha kufanya kazi zao vizuri maishani mwao. Ndiyo maana watu huwaita kwamba ni “watatutaji wa pekua pekua.”

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao kwa bidii kubwa, ili waweze kupata mafanikio mengi maishani mwao.

Mwanzo 9:7.

Mathayo 23:37.

Waamuzi 13:3.

Zaburi 28:3.

ENGLISH: CANVASSERS OF SEARCHERS

Canvassers are chicken that search for food by pecking on the ground. Foragers are chicken scavengers because of that kind of constant seeking lifestyle of their needs. That is why people call them “canvassers of searchers.”

This proverb is equaled to married people who teach their children on how to find basic needs by themselves in their lives. Those married people teach their children on how to wake up in the morning and do their jobs well because of their good responsiveness enough to work well. They nurture their children by giving them necessary knowledge for working well because of their effort to nicely do their works every time in their lives.

These people are similar to the constant food searching of chicken because they also teach their people on how to work hard in doing their jobs. That is why people call them “canvassers of searchers.”

This proverb teaches people on how to force themselves in doing their works with great effort, so that they can acquire a lot of success in their lives.

Genesis 9:7.

Matthew 23:37.

Judges 13:3.

Psalm 28:3.

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