I remember the day I collected the first harvest of our family farm.

It was a hot summer day, and the sun was beating down on us as we worked in the fields.

But we didn't mind, because we were excited to see the fruits of our labor.

We had been working hard all season, and it was finally time to reap the rewards.

We picked the ripe tomatoes and peppers, and we carefully loaded them into the back of the truck.

Then we drove them back to the farm, where we washed and sorted them.

After we had finished cleaning the vegetables, we put them in the smoker.

The smoke from the wood fire slowly permeated the vegetables, giving them a delicious flavor.

We smoked them for several hours, until they were perfectly cooked.

We were all so proud of our work, and we couldn't wait to share the delicious vegetables with our family and friends.

That night, we had a big feast, and we all ate and drank to our hearts' content.

It was a truly memorable day, and one that I will never forget.

Nazali kokanisa mokolo oyo nabukaki biloko ya liboso ya bilanga ya libota na biso.

Ezalaki mokolo ya moi makasi ya été, mpe moi ezalaki kobeta biso makasi ntango tozalaki kosala na bilanga.

Kasi tozalaki kokipe te, mpo tozalaki na esengo ya komona bambuma ya mosala na biso.

Tozalaki kosala makasi mbula mobimba, mpe nsukansuka ntango ekoki mpo na kozwa mbano.

Tobukaki batomate mpe bapilipili, mpe totyaki yango na likebi na nsima ya motuka.

Na nsima tomemaki yango lisusu na bilanga, esika tosokolaki yango mpe tokabolaki yango.

Nsima ya kosilisa kosukola bandunda, totyaki yango na milinga.

Milinga ya moto ya nkoni ekotaki malembemalembe na bandunda, epesaki yango elengi ya makasi.

Totyaki yango na milinga bangonga ebele, kino ebelaka malamu mpenza.

Biso nyonso tosepelaki na mosala na biso, tozalaki na esengo ya makasi ya kokabola bilei wana ya elengi na mabota mpe baninga na biso.

Na mpokwa wana, tosalaki feti monene, mpe biso nyonso tolyaki mpe tomelaki ndenge tolingaki.

Ezalaki mokolo ya kokanisa mpenza, mokolo oyo tokoki kobosana ata moke te.


Scene: A meeting room in a business office.

A man, Kevin, and a woman, Elena, are sitting at a table.

Kevin: I've been thinking about starting a new business.

Elena: That's great! What kind of business?

But I've been reading about this new technology that allows you to extract sand from seawater.

I think it could be a really profitable business.

But how would you get the sand out of the water?

Kevin: There are a few different ways to do it.

One way is to use a machine that filters the water.

Another way is to use a chemical process to dissolve the salt from the water.

Elena: It sounds like it could be a very expensive business to start.

Kevin: It would be, but I think the potential profits would be worth it.

I'm going to need to do some more research before I can make a decision.

Likambo: Shambre ya likita na biro ya mombongo.

Mobali moko, Kevni, mpe mwasi moko, Elena, bafandi na mesa.

Kevin: Nazalaki kokanisa kobanda mombongo ya sika.

Elena: Ezali malamu! Mombongo ya ndenge nini?

Kasi nazalaki kotanga teknolozi oyo ya sika oyo ezali kosalisa yo na kobimisa zelo na nse ya mbu.

Nakanisi ekoki kozala mombongo ya malamu mpenza.

Kevin: Ezali na mwa balolenge ya kosala yango.

Lolenge moko ezali kosalela mashini oyo efiltraka mai.

Lolenge mosusu ezali kosalela mayele ya chimie mpo na kobwaka mugwa na mai.

Elena: Ezali komonana neti ekosenga mosolo ebele mpenza mpo na kobanda.

Kevin: Ekozala, kasi nakanisi mosolo tokozwa ebongo tosala yango.

Asengeli nasala bolukiluki mosusu liboso nakamaka ekateli.


Charity begins at home is a proverb that means that people should take care of their own family and community before helping others.

The phrase is often used to encourage people to be more charitable to those in need, but it can also be used to justify selfishness or inaction.

One example of how the phrase might be used is if someone is asked to donate to a charity that helps people in a foreign country.

The person might say that they would rather donate to a local charity that helps people in their own community.

This is because they believe that it is more important to help those who are close to them than those who are far away.

The phrase "charity begins at home" can be traced back to the Bible.

In the book of Matthew, Jesus says, "If you give to the poor, your gift will be given back to you full measure, pressed down, shaken together, and running over.

For by your standard of measure it will be measured to you in return." (Matthew 6:20).

This verse suggests that people should be generous to others, but it also implies that they should start by being generous to those who are close to them.

Kokaba ebandaka na ndako ezali lisese oyo elimboli ete bato basengeli kotya likebi na mabota mpe na communauté na bango moko liboso ya kosalisa bato mosusu.

Basalelaka maloba wana mbala mingi mpo na kolendisa bato na kokabela mingi bato bazali na mposa, kasi bakoki mpe kosalela yango mpo na kolongisa ezaleli ya moyimi to ya kosala eloko te.

Ndakisa moko ya ndenge oyo tokoki kosalela maloba wana ezali soki basengi moto moko na kopesa mbongo mpo na kosalisa bato na mokili moko ya mopaya.

Moto yango akoki koloba ete akolinga kopesa mpo na kosunga bato oyo bafandaka na esika afandaka.

Ezali mpo akanisi ete ezali ntina mingi kosalisa bato oyo bazali pene na ye na esika ya kosalisa bato oyo bazali mosika.

Maloba "kokaba ebandaka na ndako" ekoki komonana na Biblia.

Na mokanda ya Matai, Yesu alobaki ete, "Soki opesi babola, likabo na yo ekozongiselama na lolenge ya monene, oyo bafini, baningisi elongo, mpe eleki ndelo.

Mpo na emekeli oyo ozali komeka mpo na basusu bakomekela yo mpe." (Matai 6:20).

Verse oyo emonisi ete bato basengeli kozala na ezaleli ya kokabela basusu, kasi elakisi mpe ete basengeli kobanda kokabela bato oyo bazali pene na bango.


The hippie movement was a social and cultural phenomenon that emerged in the United States during the 1960s.

It was characterized by its rejection of mainstream values and its emphasis on peace, love, and freedom.

Music played an important role in the hippie movement, as it helped to create a sense of community and shared identity among its members.

The music of the hippie movement was diverse, but it was often characterized by its experimental nature and its focus on spirituality and social change.

Some of the most popular hippie bands included the Grateful Dead, Jefferson Airplane, and the Doors.

These bands created a new sound that was unlike anything that had come before, and their music helped to inspire the counterculture movement.

The hippie movement has had a lasting impact on music, and its influence can still be seen today.

Many modern bands continue to draw inspiration from the hippie era, and its values of peace, love, and freedom continue to resonate with people around the world.

One of the most important aspects of hippie music was its emphasis on balance.

Hippie musicians sought to create music that was both beautiful and meaningful, and they often drew inspiration from a variety of sources, including Eastern philosophy, world music, and psychedelic drugs.

Muvema ya hippie ezalaki likambo ya sociale mpe ya bonkoko oyo ebandaki na États-Unis na mibu 1960.

Esimbamaki na koboya mibeko oyo eyebana mpe kobeta nsete na kimya, bolingo, mpe lipanda.

Miziki ezalaki na mokumba ya ntina na muvema hippie, mpe esalisaki na kosala communauté mpe identité bato bakabola kati na bango.

Miziki ya muvema hippie ezali ndenge na ndenge, kasi mbala mingi ezali na makambo ya bozalisi mpe kotya likebi na elimo mpe mbongwana ya sociale.

Moko ya bituluku ya hippie oyo eyebanaki mingi ezalaki Bawei ya Botondi, Mpepo ya Jefferson, mpe Baporte.

Bituluku oyo esalaki miziki oyo ekesenaki na biloko nyonso oyo bato basalaki liboso, mpe miziki na bango esalisaki na kosala muvema ya bonkoko ya ndenge mosusu.

Muvema hippie ezalaki na bopusi ya makasi mpenza na miziki, mpe bopusi na yango ekoki komonana kino lelo.

Bituluku mingi ya lelo ekobaka kozwa makanisi na eleko ya hippie, mpe bizaleli na yango ya kimya, bolingo, mpe lipanda ezali kokoba koyokana na bato na mokili mobimba.

Moko ya biteni ya ntina ya miziki hippie ezalaki ndenge ezalaki kobenda likebi na bokatikati.

Bato ya miziki ya hippie bazalaki koluka kosala miziki oyo ezali kitoko mpe na ntina, mpe mbala mingi bazalaki kozwa makanisi na bisika ekeseni, neti filozofi ya Este, miziki ya mokili mobimba, mpe bankisi ya psychedelique.


Applicant: I've always found math to be easy. I enjoy the logical thinking and problem-solving involved. In my previous job, I was responsible for developing mathematical models to analyze data and make predictions. I also taught math courses at the local community college.

Employer: That sounds like you have a lot of experience with math. What are your thoughts on the importance of math in the workplace?

Applicant: I think math is essential for any job that requires analytical thinking. It's also important for communicating complex ideas in a clear and concise way. In my current role, I use math to develop marketing plans, analyze customer data, and create financial projections.

Employer: I'm impressed with your math skills and experience. I think you'd be a great addition to our team.

Applicant: Thank you for the opportunity.

Moto azali koluka mosala: Namonaka ntango nyonso matematike pete. Nalingaka makanisi ya molongo mpe kobongisa makambo. Na mosala na nga ya kala, nazalaki mokonzi ya kokolisa mayele ya mateamtike mpo na kolandela badonnée mpe kozwa bikateli. Natangisaka matematike na collège ya kartie na biso.

Patron: Emonani neti ozali na eksperiansi ebele na matematike. Mpo na yo, ntina ya matematike ezali nini na esika ya mosala?

Moto azali koluka mosala: Nakanisi matemaktike eza ntina na mosala nyonso oyo esengaka kokanisa na analytique. Ezali ntina na kolobela makanisi ya mindondo na lolenge ya polele mpe ya mokuse. Na mosala na nga ya sika, nasalelaka matematike mpo na kosala mianga ya biplisite, kolandea badonnée ya bakiliya mpe kobongisa makambo ya mosolo.

Patron: Mayele na yo ya matematike na eksperiansi na yo ekamwisa nga. Nakanisi okozala moto ya malamu na ekipe na biso.

Moto azali koluka mosala: Matondi mpo na libaku oyo.


The title of the story is "The Basketball Game".

It is about a group of students who are playing basketball in the school gym.

They are all having a lot of fun, and they are working together as a team.

One of the students, named Ayanda, is new to the school, and she is not very good at basketball.

But she is trying her best, and her teammates are encouraging her.

One of the students, named Christian, is the best player on the team.

He is very talented, and he is always willing to help his teammates.

He is a good leader, and he sets a good example for the other students.

The students are all playing hard, and they are all very excited.

The game is close, and it is going down to the wire.

In the final seconds, Christian makes a basket to win the game for his team.

The students all celebrate, and they are all very happy.

They have all learned a lot about teamwork and sportsmanship, and they have all had a lot of fun.

Moto ya likambo ya lisolo ezali "Lisano ya Basketball".

Ezali kolobela etuluku moko ya bayekoli oyo bazali kobeta basketball na gym ya eteyelo.

Bango nyonso bazali kosepela mingi, mpe bazali kosala elongo na ekipe.

Moyekoli moko ya mwasi, nkombo na ye Ayanda, aza moto ya sika na eteyelo, mpe ayebi malamu te kobeta basketball.

Kasi azali kosala makasi, mpe baninga na ye bazali kolendisa ye.

Moyekoli moko, nkombo na ye Christian, ezali joueur ya malamu koleka na ekipe.

Azali na makoki ebele, mpe alingaka ntango nyonso kosalisa baninga na ye ya ekipe.

Azali mokambi malamu, mpe apesaka ndakisa malamu mpo na bayekoli mosusu.

Bayekoli nyonso bazali kobeta makasi, mpe bango nyonso bazali na esengo mingi.

Bango nyonso bazali kolikya kolonga lisano.

Lisano esili, mpe ezali kokende na miniti ya nsuka.

Na basegonde ya nsuka, Christian akotisi panier moko mpo na kolongisa ekipe na ye.

Bayekoli nyonso basepeli, mpe bango nyonso bazali kosepela makasi.

Bango nyonso bayekoli makambo ebele etali kosala na ekipe mpe lisano, mpe bango nyonso basepeli mingi.


Patrick loved to spend his free time pursuing his hobbies.

He was an avid reader and would often spend hours in the library or curled up in his favorite chair with a good book.

He also enjoyed playing the guitar and would often practice for hours on end.

Patrick also loved to go hiking and camping with his friends and family.

He found peace and tranquility in the great outdoors.

Patrick azalaki kolinga kolekisa ntango na ye ya mpamba na masano na ye.

Azalaki kolinga kotanga mingi mpe mbala mingi azalaki kolekisa bangonga ebele na biblioteke to kofanda na kiti alingaka na mokanda ya kitoko.

Azalaki mpe kolinga kobeta kidare mpe azalaki mbala mingi komeka yango bangonga ebele mpenza.

Patrick azalaki mpe kolinga kokende kotambola mpe kosala camping na baninga mpe libota.

Azwaki kimya ya solo na bisika ya kitoko ya libanda.


"The beauty of traditional dance forms lies in their simplicity," said the dancer.

"Each movement is carefully choreographed to express a specific emotion or idea.

The result is a work of art that is both visually stunning and emotionally moving."

"But what about the difficulty?" asked the student. "Traditional dances are often very challenging to learn."

"That is true," said the dancer. "But the challenge is part of what makes them so rewarding.

When you finally master a difficult dance, you feel a sense of accomplishment that is unlike anything else."

"I can see why you love traditional dance so much," said the student "It's a truly unique art form."

"It is," said the dancer "And I'm grateful to have had the opportunity to share it with you".

"Kitoko ya mabina ya mboka eutaka na bopete na yango," wana maloba ya mobini moko.

"Muvema nyonso ebongisamaka malamu mpo na komonisa liyoki to likanisi moko ya siksiki.

Mbano ezali mosala ya art oyo ezali kitoko na kotala mpi kobenda mayoki."

"Kasi mpasi na yango ezali nini?" wana motuna ya moyekoli. "Mabina ya mboka ezalaka mbala mingi mpasi na koyekola."

"Ezali solo," wana eyano ya mobini. "Kasi mokakatano ezali eteni ya oyo esalaka ete epesa esengo mingi.

Soki nsukansuka okangi mabina ya mpasi, okomiyoka ete okokisi likambo ya ntina oyo ekokani te na eloko mosusu."

"Namoni mpo na nini olingaka mabina ya mboka mingi," wana maloba ya moyekoli "Ezali mpenza ya lolenge ya art oyo ekeseni."

"Ezali bongo," wana maloba ya mobini "Mpe nazali na botondi ndenge nazwi libaku ya kosolola yango na yo".


She had spent so many years feeling ashamed of herself, of her body, of her desires.

She had let others tell her that she was wrong, that she was dirty, that she was not worthy of love.

But at the reunion, she finally saw that they were wrong.

She was worthy of love, and she deserved to be happy.

Bella's anger was healthy because it was a response to the injustice she had faced.

She was angry that she had been made to feel ashamed of herself, and she was angry that she had been denied her right to love.

It motivated her to fight for her rights, and it helped her to reclaim her sense of self-worth.

At the reunion, Bella finally found the strength to stand up for herself.

Alekisa bambula ebele azali komiyoka nsoni, koyoka nsoni mpo na nzoto na ye, mpe mpo na bamposa na ye.

Atika bato mosusu bayebisa ye ete asala mabe, ete azali mbindo, ete abongi te balinga ye.

Na likita, nsukansuka amonaki ete bazali na libunga.

Abongaki ete balinga ye, mpe abongaki kozala na esengo.

Nkanda ya Bella ezalaki ya malamu mpo ezalaki eyano na makambo ya mabe oyo akutana na yango.

Azalaki na nkanda mpo bapusaki yo na komiyoka nsoni na ye moko, mpe azalaki na nkanda mpo bapimela ye lotomo na ye ya kolinga.

Epusaki ye na kobunda mpo na balotomo na ye, mpe esalisaka ye na kozongela mayoki ya kozala ntina.

Na likita, nsukansuka Bella azwaka makasi ya kotelema mpo na ye moko.


A young woman is searching for food in a dumpster.

She is wearing tattered clothing and her hair is matted.

She looks around cautiously, as if she is afraid of being caught.

She finds a few cans of food and puts them in a bag.

She then walks away, her mind filled with thoughts of how she will feed herself and her children.

Elenge mwasi azali koluka bilei na esika babwakaka bosoto.

Alati bilamba ya kopasuka mpe nsuki na ye elingamalingama.

Azali kotala zingazinga na bokengi, neti azali kobanda ete bakanga ye.

Amoni mwa manzanza ya sardine mpe atye yango na saki.

Na nsima akei, boongo na ye etondi na makanisi ya koluka koyeba ndenge nini akomileisa mpe akoleisa bana na ye.


The little girl stood on the street corner, shivering in the cold.

She had been trying to sell matches all day, but no one had bought any.

She was about to give up when she saw a man approaching.

He looked like he was in a hurry, but he stopped when he saw the little girl.

"What are you doing out here all alone?" he asked.

"I'm trying to sell matches," the little girl said. "But no one will buy them."

"Well, I'll buy one," the man said "But you have to give me a rose in exchange."

The little girl was surprised, but she agreed.

She ran home and picked a beautiful rose.

Then she went back to the man and gave him the match and the rose.

"Thank you," the man said "You're a kind girl." He took the match and lit it.

As the flame grew, the little girl saw that it was a magic match.

It turned into a beautiful bouquet of roses.

Mwana-mwasi ya moke atelemaka na nsonge ya balabala, azali kolenga na malili.

Azalaki koluka koteka ba allumette mokolo mobimba, kasi ata moto moko te asombaki.

Azalaki pene ya kotika ntango amonaki mobali moko azali kopusana.

Ezalaki komonana neti azali kokende noki, kasi atelemaki ntango amonaki mwana-mwasi wana ya moke.

"Ozali kosala nini libanda awa yo moko?" atunaki.

"Nazali koluka koteka ba allumette," wana eyano ya mwana-mwasi. "Kasi moto moko te asombi yango."

"Malamu, nakosomba moko," wana maloba ya mobali wana "Kasi osengeli mpe kopesa nga rose."

Mwana-mwasi ya moke akamwaki, kasi andimaki.

Apotaki mbango na ndako mpe abukaka rose ya kitoko.

Na nsima azongaka epai ya mobali wana mpe apesaki ye alumette na rose.

"Matondi," wana maloba ya mobali wana "Ozali mwana-mwasi ya malamu." Azwaki alumette mpe apelisaki yango.

Ntango moto epelaki makasi, mwana-mwasi ya moke amonaki ete ezalaki alumette ya mazi.

Mwana-mwasi ya moke azalaki na esengo makasi.


The elephants can roam freely without fear of being hunted, and the farmers can be sure that their crops will not be destroyed.

Radio collars are small devices that are attached to an animal's neck.

They emit a signal that can be tracked by a receiver.

This allows scientists to track the animal's movements over time.

In the case of elephants, this information can be used to create maps of their home ranges and to identify areas where they are most likely to come into conflict with humans.

Farmers can use this information to take steps to protect their crops from elephants.

They can build fences, plant thorny bushes, or use other methods to deter elephants from entering their fields.

By working together, scientists and farmers can help to keep both elephants and humans safe.

Here is an example of how radio collars have been used to help elephants and farmers.

In Kenya, scientists from the University of Cambridge have been working with local communities to track the movements of elephants.

This information has been used to create maps of the elephants' home ranges.

The maps have been shared with farmers, who have used them to build fences around their fields.

This has helped to reduce the number of conflicts between elephants and humans.

Radio collars are a valuable tool for studying elephants and for helping to reduce human-elephant conflict.

They provide scientists with valuable information about elephant behavior, and they can help farmers to protect their crops.

By working together, scientists and farmers can help to create a future where elephants and humans can live together in harmony.

Banzoko bakoki kotambola na kimya kozanga kobanga ete bakila bango, mpe basali-bilanga bakoki koyeba ete bakobebisa te milona na bango.

Ba collier emetteur ezali ba aparei ya mike oyo batyaka na kingo ya nyama.

Epesaka signale oyo moto azozwa yango akoki kolandela.

Esalisaka bato ya siansi na kolandela bisika oyo nyama yango ezali kokende.

Mpo na banzoko, bakoki kosalela nsango oyo mpo na kosala bakarti ya bisika bafandaka mpe koyeba bisika oyo likoki ezali mingi ete baya kokutana na bato.

Basali-bilanga basalelaka bansango oyo mpo na komibongisa na kobatela milona na banzoko.

Bakoki kosala mapango, kolona banzete ya basende, to kosalela metode mosusu mpo na kobangisa banzoko na kokota na bilanga na bango.

Na kosalaka elongo, bato ya siansi na basali-bilanga bakoki kosalisa na kobatela banzoko mpe bato.

Oyo ndakisa ezolakisa ndenge basalela ba collier ya emetteur mpo na kosalisa banzoko mpe basali-bilanga.

Na Kenya, bato ya siansi ya Iniversite ya Cambridge bazali kosala na bato ya bisika wana mpo na kolandela bisika banzoko bakendaka.

Basalelaka bansango oyo mpo na kosala bakarti ya bisika oyo banzoko bafandaka.

Bapesaka bakarti wana na basali-bilanga, mpe basali-bilanga basalela yango mpo na kosala mapongo zingazinga ya bilanga na bango.

Esalisa na kokitisa motango ya matata na kati ya banzoko mpe bato.

Ba collier ya emetteur ezali bisaleli ya motuya mpo na koyekola banzoko mpe kosalisa na kokitisa matata kati na banzoko mpe bato.

Epesaka bato ya siansi bansango ya ntina etali bizaleli ya nzoko, mpe ekoki kosalisa basali-bilanga na kobatela milona na bango.

Na kosalaka elongo, bato ya siansi na basali-bilanga bakoki kosalisa na kosala avenire esika banzoko na bato bakoki kofanda elongo na boyokani.


The Mali Empire was a West African empire that reached its peak in the 13th and 14th centuries.

It was founded by Sundiata Keita in 1235 and stretched from the Atlantic Ocean to the Niger River.

The Mali Empire was a major center of trade and learning, and its rulers were known for their wealth and power.

The empire declined in the 15th century, and was eventually conquered by the Songhai Empire in the 16th century.

One of the most important events in Mali's history was the Battle of Kirina in 1235.

This battle marked the end of the Ghana Empire and the rise of the Mali Empire.

Sundiata Keita, the founder of the Mali Empire, led his army to victory over the forces of the Ghana Empire.

This victory gave Sundiata Keita control of the gold mines of the Sahel region, and helped to establish the Mali Empire as a major power in West Africa.

Another important event in Mali's history was the reign of Mansa Musa.

Mansa Musa was the third ruler of the Mali Empire, and he reigned from 1312 to 1337.

Bokonzi ya Mali ezali bokonzi moko na Afrika ya Weste oyo ezalaki makasi mpenza na ekeke ya 13 mpe ya 14.

Esalemaki na Sundiata Keita na 1235 mpe ezalaki kobanda na Mbu ya Atlantique mpe kokende kino na Ebale ya Niger.

Bokonzi ya Mali ezalaki esika ya monene ya mombongo mpe ya koyekola, mpe bakonzi na yango bayebanaki mpo na bozwi mpe nguya na bango.

Bokonzi wana elembaki na ekeke ya 15, mpe nsukansuka balongaki yango na Bokonzi ya Songhai na ekeke ya 16.

Moko ya makambo ya ntina mingi ya lisolo ya Mali ezalaki Bitumba ya Kirina na 1235.

Bitumba oyo ezalaki nsuka ya Bokonzi ya Ghana mpe komata ya Bokonzi ya Mali.

Sundiata Keita, mobandisi ya Bokonzi ya Mali, akambaki basoda na kolonga mampinga ya Bokonzi ya Ghana.

Bolongi wana epesaki Sundiata Keita bokonzi ya koyangela mabulu ya wolo ya region ya Sahel, mpe esalisaka na kokomisa Bokonzi ya Mali nguya ya monene na Afrika ya Weste.

Likambo mosusu ya ntina ya lisolo ya Mali ezali boyangeli ya Mansa Musa.

Mansa Musa azalaki mokonzi ya misato ya Bokonzi ya Mali, mpe ayangelaki banda 1312 kino 1337.


In a Google spreadsheet, an absolute reference will always refer to the same cell, regardless of where it is copied or moved to.

Absolute references are useful for cells that contain data that you do not want to change when you copy or move the formula.

For example, if you have a formula that calculates the total sales for each month, you would want to use an absolute reference for the cell that contains the starting date.

This way, the formula will always refer to the same cell, even if you copy it to a different row or column.

You can create an absolute reference by adding a dollar sign ($) to the row number and column letter of the cell reference.

For example, the absolute reference for the cell A1 would be $A$1.

You can also use absolute references to reference a range of cells.

To do this, add a dollar sign to the row number and column letter of each cell in the range.

For example, the absolute reference for the range A1:B1 would be $A$1:$B$1.

Absolute references are a powerful tool that can be used to make your formulas more flexible and easier to use.

By understanding how to use absolute references, you can create formulas that will work even when you copy or move them to different locations.

Here are some additional tips for using absolute references:

* Use absolute references for cells that contain data that you do not want to change.

* Use relative references for cells that contain data that you do want to change.

* Be careful when using mixed references, which are references that contain both absolute and relative references.

* Use the F4 key to toggle between absolute, relative, and mixed references.

By following these tips, you can use absolute references to create powerful and flexible formulas that will make your work in Excel easier and more efficient.

Na lokasa ya calcul ya Google, referanse absolue ekolobela kaka selile moko, ata soki bakopie yango esika nini to bamemi yango wapi.

Basalelaka bareferanse absolue mpo na baselile oyo ezali na badonnée oyo olingi kobongola te ntango ozali kokopie formule to komema yango esika mosusu.

Na ndakisa, soki ozali na formule oyo ezali kosala calcul ya koteka mobimba ya sanza nyonso, okolinga kosalela referansi absolue mpo na selila oyo ezali na dati ya ebandeli.

Na lolenge wana, formule ekotalela ntango nyonso kaka selile moko ata soki okopie yango na molongo to na colonne mosusu.

Okoki kosala referansi absolue na kobakisaka elembo ya dolare ($) na nimero ya molongo mpe likomi ya colonne ya selile ya referansi.

Na ndakisa, referansi absolue ya selile A1 ekozala $A$1.

Okoki mpe kosalela bareferansi absolue mpo na kolobela baselile ebele.

Mpo na kosala yango, bakisa elembo ya dolare na nimero ya molongo mpe likomi ya colonne na selile nyonso ya liboke wana.

Na ndakisa, referansi absolue ya molongo A1:B1 ekozala $A$1:$B$1.

Bareferansi absolue ezali esaleli ya makasi oyo okoki kosalela mpo na kosala baformule oyo ekoki kobongwana mpe ezali pete na kosalela.

Soki oyebi ndenge ya kosalela bareferansi absolue, okoki kosala baformule oyo ekosimba ata ntango okopie to omemi yango na bisika mosusu.

Oyo mwa batoli mosusu mpo na kosalela bareferansi absolue:

* Salela bareferansi absolue mpo na baselile oyo ezali na badonnée oyo olingi te ebongwana.

* Salela bareferansi relative mpo na baselile oyo ezali na badonnée oyo olingi ebongwana.

* Zala mayele ntango ozali kosalela bareferansi esangani, oyo ezali bareferansi oyo ezali na bareferansi absolue mpe relative.

* Salela F4 mpo na kotambola kati ya bareferansi ya absolue, ya relative, mpe esangana.

Soki osaleli mayele oyo, okoki kosalela bareferansi absolue mpo na kosala formule ya makasi mpe ebongwanaka oyo ekosala ete mosala na yo na Excel ezala pete mpe malamu mingi.


This is because they do not feed on blood.

Instead, they feed on nectar from flowers.

Female mosquitoes, on the other hand, do feed on blood.

They need blood in order to produce eggs.

Male mosquitoes are attracted to light, so they are often found near windows and doors.

They are also attracted to the smell of sweat and CO2.

Female mosquitoes are attracted to the same things, but they are also attracted to the smell of certain chemicals in human blood.

When a female mosquito bites a human, she injects saliva into the skin.

This saliva contains anticoagulants, which prevent the blood from clotting.

Mosquito bites can cause itching and swelling.

In some cases, they can also cause an allergic reaction.

The most common type of allergic reaction to mosquito bites is hives.

Hives are red, raised bumps that appear on the skin.

In rare cases, mosquito bites can cause more serious problems.

For example, some people can develop an infection at the site of the bite.

In some cases, mosquito bites can even lead to death.

The best way to avoid mosquito bites is to wear long sleeves and pants when you are outdoors.

If you do get bitten by a mosquito, you can apply a cold compress to the bite to relieve the itching and swelling.

You can also take an over-the-counter antihistamine to relieve the symptoms of an allergic reaction.

Mosquitoes are important carriers of disease.

They can transmit a variety of diseases, including malaria, dengue fever, and yellow fever.

Mosquitoes are responsible for the deaths of millions of people each year.

There are a number of things that can be done to control mosquito populations.

One way is to reduce the number of places where mosquitoes can breed.

This can be done by draining standing water and clearing away vegetation.

Another way to control mosquito populations is to use insecticides.

Insecticides can be used to kill mosquitoes both indoors and outdoors.

Mosquitoes are a major public health problem.

However, there are a number of things that can be done to control mosquito populations and reduce the risk of mosquito-borne diseases.

Atako bongo, bangungi ya basi balyaka makila.

Bazalaka na mposa ya makila mpo na kobota maki.

Bangungi ya mibali ebandamaka na pole, yango wana bazalaka mbala mingi pene ya bafenetre mpe baporte.

Ebendamaka mpe na bansolo ya mutoki mpe ya CO2.

Bangungi ya basi ebandamaka na biloko ya ndenge moko, kasi ebendamaka mpe na nsolo ya biloko mosusu ya chimie oyo ezalaka na makila ya bato.

Soki ngungi ya mwasi eswi moto, ekotisaka soi na kati ya mposo ya nzoto.

Soi wana ezalaka na ba anticoagulant, oyo ekangaka makila mpo ekoma bambuma te.

Koswa ya ngungi epesaka mokusa mpe evimbisaka.

Na bandakisa mosusu, ekoki kobimisa reaction ya allergie.

Reaction ya allergie oyo eyebana mingi nsima ya koswa ya ngungi ezali likwanza babengi urticaire.

Urticaire ezali likwanza ya monene mpe ya kovimba oyo emonanaka na mposo ya nzoto.

Na bandakisa moke, koswa ya ngungi ekoki komema maladi ya makasi.

Na ndakisa, bato mosusu bakoki kobela na esika oyo ngungi eswaki bango.

Na bandakisa mosusu, koswa ya ngungi ekoki komema kutu na liwa.

Lolenge ya malamu mpenza ya kokima koswa ya ngungi ezali kolata bilamba ya maboko milai mpe bapantalon soki ozali libanda.

Osengeli mpe kosalela nkisi oyo ekimisaka bangungi.

Soki ngungi eswi yo, okoki kotya cotton ya malili na esika wana mpo na kokitisa mokusa mpe kovimba.

Okoki komela mpe nkisi antihistamine mpo na kokitisa bilembo ya reaction ya allergie.

Bangungi ezali mpe biloko oyo ememaka maladi.

Bakoki kopesa maladi ndenge na ndenge neti malaria, fievre ya makasi, mpe fievre jaune.

Bangungi ememaka liwa ya bamilio ya bato mbula nyonso.

Ezali na makambo ebele oyo ekoki kosalema mpo na kopekisa ngungi enyokola bato te.

Lolenge moko ezali ya kokitisa motango ya bisika oyo bangungi ekoki kobota.

Ekoki kosalema na kokausaka mai oyo etelemaka mpe kolongola matiti.

Lolenge mosusu ya kokanga bangungi nzela ezali ya kosalela bankisi oyo ebomaka bango.

Bokoki kosalela bankisi ya koboma bangungi na kati ya bandako mpe na libanda.

Bangungi ezali likama ya monene ya kolongono ya nzoto ya bato nyonso.

Kasi, ezali na makambo ebele oyo ekoki kosalema mpo na kokanga bangungi nzela ya konyokola bato mpe kokitisa likama ya maladi oyo eutaka na bangungi.


He taught that all beings are caught in a cycle of birth, death, and rebirth, and that this cycle is perpetuated by our attachments to things in the world.

These attachments can be to anything, from material possessions to ideas and beliefs.

When we are attached to something, we become possessive and controlling, and we suffer when we lose or cannot have what we want.

The Buddha taught that the way to end suffering is to let go of our attachments.

This is not easy, but it is possible through meditation and other spiritual practices.

When we let go of our attachments, we become free from the cycle of birth, death, and rebirth, and we can experience true peace and happiness.

One of the most important things to remember when trying to let go of our attachments is that we are not our possessions.

We are simply beings who are experiencing the world through our senses.

When we can see ourselves in this way, it becomes easier to let go of the things that we think we need to be happy.

Letting go of our attachments does not mean that we have to give up everything.

It simply means that we need to be able to let go of things when it is time.

We need to be able to let go of the things that are no longer serving us, and we need to be able to let go of the things that we are attached to out of fear or insecurity.

When we can let go of our attachments, we open ourselves up to a new world of possibilities.

We become free to live our lives in a way that is true to ourselves, and we become free to experience the joy and happiness that is our birthright.

Ateyaki ete bikelamu nyonso ekangami na sikle ya kobotama, liwa, mpe kobotama lisusu, mpe sikle oyo elandanaka na bokangami na biso na biloko ezali na mokili.

Bokangami wana ekoki kozala na eloko nyonso, banda na biloko ya mosuni kino na makanisi mpe bindimeli.

Soki tokangami na eloko moko, tokomisaka yango ya biso mpe toyangelaka yango, mpe tonyokwamaka soki tobungisi yango to tokoki te kozwa eloko tolingi.

Buddha ateyaki ete lolenge ya kosukisa mpasi ezali ya kolongola bokangami na biso.

Ezali te pete, kasi ekoki kosalema na nzela ya komanyola mpe na misala mosusu ya elimo.

Soki totiki bokangami na biso, tolongwaka na sikle ya kobotama, kokufa, mpe kobotama lisusu, mpe tokoki kozwa kimya mpe esengo ya solo.

Moko ya makambo ya ntina mingi ya kobosana te ntango tozali kotika bokangami na biso ezali ete tozali te biloko na biso.

Tozali te makanisi to bindimeli na biso.

Tozali kaka bikelamu oyo bazali kosepela na mokili na nzela ya mayoki na biso.

Soki tokoki komimona na lolenge oyo, ekokoma pete na kotika biloko oyo tokanisaka ete tozali na mposa na yango mpo na kozala na esengo.

Kotika bokangami na biso elimboli te ete tozali kotika biloko nyonso.

Elimboli kaka ete tosengeli kozala na makoki ya kotika biloko soki ezali ntango ya kosala yango.

Tosengeli kozala na makoki ya kotika biloko oyo ezali lisusu te kosalisa biso, mpe tosengeli kozala na makoki ya kotika biloko oyo mpo na bobangi to insécurité.

Ntango tokoki kotika biloko tokangama na yango, tofungolaka nzela na mokili ya sika ya mabaku ebele.

Tokomaka na bonsomi ya kozala na bomoi na lolenge oyo ezali solo mpo na biso moko, mpe tokomaka na bonsomi ya kozwa esengo mpe bolamu oyo ezali lotomo na biso ya mbotama.


Trains have been a vital part of transportation for centuries.

They are a safe, efficient, and reliable way to travel long distances.

However, the railroad industry requires regular updates to keep pace with the changing needs of passengers.

One of the most important updates that trains need is the installation of new safety features.

In recent years, there have been a number of high-profile train accidents, which have highlighted the need for better safety measures.

New safety features such as positive train control (PTC) can help prevent accidents by automatically stopping trains that are traveling too fast or that are about to collide with another train.

Another important update that trains need is the installation of new technology.

In the past, trains were powered by steam engines.

However, steam engines are inefficient and pollute the environment.

Today, most trains are powered by diesel engines or electric motors.

These engines are more efficient and environmentally friendly.

In addition to safety and technology updates, trains also need to be updated to accommodate the needs of passengers.

In recent years, there has been an increase in the number of passengers who travel by train.

This has led to overcrowding on trains, which can make for a less comfortable and enjoyable experience.

Bingunduka ezala eteni ya ntina ya transport banda bikeke ebele.

Ezali lolenge ya malamu, ebongi, mpe kotyela motema ya kokende na bisika ya mosika.

Kasi, mosala ya nzela ya engunduka esengaka kobongisa mbala na mbala mpo na komesana na bamposa ya bakiliya oyo ebongwanaka.

Moko ya biloko ya ntina mingi ya bingunduka ezali mposa ya kotya biloko ya sika ya libateli to securité.

Na mibu euti koleka, ezalaki na ba aksida mingi ya makasi ya bingunduka, oyo emonisaki polele mposa ya miango ya malamu ya libateli to sécurité.

Biloko ya sika ya libateli neti kolandela malamu engunduka (PTC) ekoki kosalisa na kokanga aksida esalema te na kokangaka automatiquement engunduka oyo ezali kotambola mbango koleka to oyo elingi kotutana na engunduka mosusu.

Eloko mosusu ya sika ya ntina oyo bingunduka ezali na mposa na yango ezali kotya teknolozi ya sika.

Na kala, bazalaki kotambwisa bingunduka na bamashine ya mopepe.

Kasi, bamashine ya mopepe ezali makasi te mpe ebebisaka mopepe.

Lelo, bingunduka mingi esalaka na bamashine ya mazute to ya bamotere ya lotiliki.

Bamotere oyo ezali malamu mpenza mpe ebebisaka te mopepe.

Longola biloko ya sika ya securité to libateli mpe ya teknolozi, bingunduka ezali mpe na ntina ya kobakisa biloko ya sika mpo na komesana na bamposa ya bakiliya.

Na mibu euti koleka, motango ya bato oyo basalaka mobembo na bingunduka emataki makasi.

Yango esala ete bato bazala ebele mpenza na kati ya bingunduka, ekoki kosala ete mobembo ezala malamu te to kitoko te.


She had always been a talented painter, but after her loss, she found that she was no longer interested in painting pretty landscapes or still lifes.

Instead, she began to create dark, brooding works of art that reflected her inner turmoil.

One of her most famous paintings, "The Death of My Son," is a stark and disturbing image of a young boy lying in a coffin.

The boy's face is peaceful, but his body is twisted and contorted in pain.

The painting is full of symbolism, and it is clear that Mary is using her art to process her grief and anger.

Mary's shift in artistic style was not without its critics.

Some people accused her of being exploitative and insensitive.

Others said that her paintings were too depressing and that they should not be shown in public.

She believed that her art was important, and she wanted to share it with the world.

Mary's work eventually found an audience, and she became one of the most respected artists of her time.

Her paintings are now considered to be masterpieces, and they are still studied and admired by people all over the world.

Mary's story is a reminder that art can be a powerful tool for expression.

It can be used to process grief, anger, and other difficult emotions.

It can also be used to communicate important messages about the human condition.

Mary's paintings are a testament to the power of art, and they continue to inspire people to this day.

Azalaka ntango nyonso peintre ya mayele, kasi nsima ya kobungisa ye, amonaki azalaki kosepela lisusu te na kosala bapeinture ya ba paysage to ya biloko oyo etambolaka te.

Ksi, abandaka kosala misala ya art ya moindo mpe ezali kotungisa oyo ezali komonisa mitungisi azali na yango.

Moko ya ba peinture eyebana mingi, "Liwa ya Mwana na Nga," ezali elili ya kokesena mpe ezali kotungisa ya elenge mobali alili na kati ya sanduku.

Elongi ya elenge mobali ezali na kimya, kasi nzoto na ye ebebi mpe azali na mpasi.

Peinture etondi na bilembo, mpe ezali polele ete Maria azali kosalela art na ye mpo na kolakisa mawa mpe nkanda na ye.

Mbongwana ya lolenge ya kosala art ya Maria ezali na bato oyo bazalaki kolobela yango mabe.

Bato mosusu bafundaki ye ete azali kobuba mpe kokipe te mayoki ya bato.

Basusu balobaki ete ba peinture na ye ezalaki ya mawa mingi mpe ete basengeli kolakisa yango te na bato nyonso.

Azalaki kokanisa ete art na ye ezalaki ntina, mpe azalaki kolinga kokabola yango na mokili mobimba.

Nsukansuka mosala ya Maria ezwaki bayoki, mpe akomaki moko ya bato ya art oyo bato batosaka mingi na ntango na ye.

Bato balobaka sikoyo ete ba peinture na ye ezali misala ya kitoko koleka, mpe bato bakobaka koyekola yango mpe kosepela na yango na mokili mobimba.

Lisolo ya Maria ezali kokundwela biso ete art ekoki kozala esaleli ya makasi ya komonisa makanisi.

Ekoki kosalelama na kobimisa mawa, nkanda, mpe mayoki mosusu ya mpasi.

Ekoki kosalelama mpe mpo na kolobela bansango ya ntina etali ndenge bato bazali.

Ba peinture ya Maria ezali kondimisa nguya ya art, mpe ezali kokoba kopesa bato makanisi kino lelo.


Sudan is a country in northeastern Africa.

It is bordered by Egypt to the north, Libya to the northwest, Chad to the west, the Central African Republic to the southwest, South Sudan to the south, Ethiopia to the southeast, and Eritrea to the east.

Sudan has a population of over 40 million people and a land area of over 1.8 million square kilometers.

The area has been inhabited by humans for thousands of years, and the first known civilization in Sudan was the Kingdom of Kush, which flourished from around 750 BC to 350 AD.

Kush was a powerful kingdom that controlled much of the Nile River valley.

In the 7th century AD, Sudan was conquered by the Arabs, who brought Islam to the region.

Sudan was ruled by a series of Arab sultanates for centuries, until it was conquered by Egypt in 1821.

Egypt ruled Sudan until 1885, when it was conquered by the Mahdi, a religious leader who led a rebellion against Egyptian rule.

The Mahdi's rule was short-lived, and Sudan was reconquered by the British in 1898.

Soudan ezali ekolo moko ya ezali na norde-este ya Afrika.

Ekangama na Ezipito na norde, na Libye na norde-weste, na Tchad na weste, na Repiblike Centre Africaine na sude-weste, na Soudan du Sud na sude, na Ethiopie na sude-este, mpe na Érythrée na este.

Soudan ezali na bato koleka bamilio 40 mpe mokili na yango ezali monene koleka 1,8 milio ya bakilometre.

Lisolo ya Soudan ezali ya molai mpe ya mindondo.

Bato bafandaka kuna banda bankoto ya bambula, mpe sivilizasio ya liboso eyebana na Soudan ezalaki Bokonzi ya Kush, oyo ezalaki kotambola malamu pene ya 750 BC kino 350 AD.

Kush ezalaki bokonzi ya makasi oyo ezalaki koyangela eteni monene ya lobwaku ya Ebale Nile.

Na ekeke 7 AD, balongaki Soudan na ba Arabe, oyo bamemaki lingomba ya mizilma kuna.

Soudan eyangelamaki na bakonzi ebele ya ba Araba na bikeke ebele, kino balongaki yango na Ezipito na 1821.

Ezipito eyangelaki Soudan kino 1885, ntango balongaki yango na Mahdi, mokonzi moko ya lingomba oyo akambaki bato oyo batombokelaki bokonzi ya Ezipito.

Boyangeli ya Mahdi esalemi ntango moke, mpe balongaki lisusu Soudan na Grande-Bretagne na 1898.


My dear daughter, I know you've been wondering about the nature of light and darkness.

It's a big question, and one that scientists have been trying to answer for centuries.

But I think I can give you a simple explanation that will help you understand it a little better.

Light is a kind of energy that travels in waves.

We can see light because it enters our eyes and stimulates the retina, which is a light-sensitive tissue at the back of the eye.

The retina sends signals to our brain, which interprets them as images.

When there is no light, we can't see anything.

Light and darkness are two opposites, but they're also two sides of the same coin.

Light is needed for us to see, but darkness is also important.

It also creates a sense of mystery and wonder.

So next time you're outside at night, take a moment to appreciate the darkness.

It's just as important as light, and it has its own beauty.

Mwana na nga ya mwasi oyo nalingaka, nayebi ozali komitungisa mpo na pole mpe molili.

Ezali motuna monene, mpe motuna oyo bato ya siansi bazali koluka kozwa eyano banda bikeke ebele.

Kasi nakanisi nakoki kopesa yo ndimbola ya pete oyo ekosalisa yo na koyeba yango mwa malamu.

Pole ezali lolenge ya energie oyo etambolaka lokola mopepe.

Tomonaka pole mpo ekotaka na miso na biso mpe elendisaka retina, oyo eloko oyo ezali sensible na pole mpe ezalaka na nsima ya liso.

Retina etindaka ba signale na boongo na biso, mpe boongo ezwaka yango lokola bilili.

Soki pole ezali te, tokoki komona eloko te.

Pole na molili ezali biloko mibale ekeseni, kasi ezali mpe bangombo mibale ya mbongo kaka moko ya libende.

Pole ezalaka ntina mpo tomona, kasi molili ezali mpe ntina.

Molili esalisaka biso na kopema mpe kolala.

Esalisaka mpe na komona neti ezali na limbombami mpe komitungisa.

Yango wana mbala ya nsima oyo okozala libanda na butu, zwa ntango ya kosepela na molili.

Ezali mpe ntina lokola pole, mpe ezali mpe na kitoko na yango.


His daughter, Marcela, was listening to music that he didn't approve of.

The lyrics were explicit and violent, and he didn't want his daughter exposed to that kind of material.

He tried to talk to her about it, but she just shrugged him off.

One day, Esteban was listening to the radio when he heard a song that he thought Marcela would like.

It was a catchy tune with a positive message.

He decided to burn a copy of the song and give it to her.

When she got home from school, he gave her the CD and told her to listen to it.

Marcela was surprised by the gift, but she was also intrigued.

She put the CD in her stereo and listened to the song.

She liked it so much that she listened to it over and over again.

The next day, Esteban asked Marcela what she thought of the song.

She told him that she loved it and that it had made her think about things in a new way.

He knew that he had made a difference in his daughter's life.

From that day on, Marcela listened to more positive music.

Esteban azalaki papa oyo azalaki komitungisa.

Mwana na ye ya mwasi, Marcela, azalaki koyoka miziki oyo papa azalaki kolinga te.

Maloba ezalaki ya mabe mpe ya mobulu, mpe papa azalaki kolinga te ete mwana na yo alanda makambo ya ndenge wana.

Amekaki kosolola na ye mpo na yango, kasi mwana abwakisaki ye.

Mokolo moko, Esteban azalaki kolanda radio mpe ayokaki loyembo moko oyo akanisaki ete Marcela akolinga.

Azwaki ekateli ya kosala kopi ya loyembo wana mpe kopesa mwana na ye.

Ntango mwana azongaki ndako nsima ya kelasi, papa apesaki ye CD mpe ayebisaki ye na koyoka yango.

Marcela akamwaki kado wana, kasi azalaki komituna.

Akotisaki CD wana na stereo na ye mpe ayokaki loyembo wana.

Alingaki yango mingi yango wana ayokaki yango mbala ebele.

Mokolo elandaki, Esteban atunaki Marcela soki azali kokanisa nini mpo na loyembo wana.

Ayebaki papa ete azalaki kolinga yango mpe ete epusaka ye na kotalela makambo na ndenge ya sika.

Ayebaki ete asalaki likambo ya motuya mingi na bomoi ya mwana na ye.

Banda mokolo wana, Marcela ayokaka miziki ya malamu koleka.