Imbuki ya kalagu yiniyo ilolile nungu iyo igazugilagwa jiliwa. Inungu yiniyo igabhipaga kunguno ya guzugilwa jiliwa nhangala ningi ijo jigenhelejaga gubhipa. Ihanze yayo igab’izaga yapi kulwa nguno ya gokalilwa makili. Hunagwene abhanhu bhagiganilaga giki “lingongo lya ng’wa mama lyab’ub’i  –  nungu.”

Ikalagu yiniyo, igalenganijiyagwa kuli ngikulu uyo agibhalaga b’izukulu bhakwe. Ungikulu ng’wunuyo, agamanaga wimela na bhizukulu bhakwe bhenabho, ukunhu abhabhuchije ukungongo gokwe. Umili gokwe gugahilitaga kunguno ya bhukuji bhokwe. Uweyi agiyumilija ugwikala na bhizukulu bhakwe bhenab’o kunguno ya b’utogwa ubho alinabho ukubhoyi, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni nungu iyo yazugilwaga jiliwa mpaga yubhipa makili, kunguno nuweyi ohilita umili gokwe kunguno ya bhukuji na gubhibhala abhizukulu bhakwe bhenabho, ukungongo gokwe. Hunagwene abhizukulu bhakwe bhagiwilaga giki, “lingongo lya ng’wa mama lyab’ub’i – nungu.”

Ikalagu yiniyo yalanga bhanhu higulya ya gubhiza na bhutogwa bho gubhakuja abhatale bhabho, kunguno bhabhabhalab’ila gwingila habhudoni bhobho mpaka bhugakula, kugiki bhadule kupandika lubhango lo gwikala shigu ningi na bhuyeji, umuwikaji bhbho.

Mithali 23: 24-25.

Mithali 6:20 – 24.

KISWAHILI: KITENDAWILI  –  TEGA.

MGONGO WA BIBI MBAYA  –  CHUNGU.

Chanzo cha kitendawili hicho, chaangalia chungu kipikiwacho chakula. Chungu hicho, huchafuka kwa sababu ya kupikiwa chakula mara nyingi hali ambayo hukisababisha kuchafuka. Nje yake chungu hicho huwa cheusi kwa sababu ya kujaa masizi. Ndiyo maana watu huhadithiana kwamba, “mgongo wa bibi mbaya  –  chungu.”

Kitendawili hicho, hulinganishwa kwa bibi kizee yule ambaye huwabeba mgongoni wajukuu zake. Bibi kizee huyo, huwa anataniana na wajukuu zake hao huku akiwa amewabeba mgongoni kwake. Mwili wake huchakaa kwa sababu ya uzee wake huo. Yeye huvumilia katika kuwabeba mgongoni wajukuu zake hao, kwa sababu ya upendo alio nao kwao, maishani mwake.

Mtu huyo, hufanana na kile chungu kilichopikiwa chakula mara nyingi mpaka kikachafuka, kwa sababu naye mwili wake umechakaa kwa sababu ya uzee wake na kuwabeba mgongoni mwake wajukuu zake hao. Ndiyo maana wajukuu zake hao, huambiana kwamba, “mgongo wa bibi mbaya  –  chungu.”

Kitendawili hicho, hufundisha watu juu ya kuwa na upendo wa kuwaheshimu wakubwa wao, kwa sababu waliwakuza kutokea utotoni mwao hadi wakawa watu wazima, ili waweze kupata Baraka za kuishi siku nyingi wakiwa na furaha, maishani mwao.

Mithali 23: 24-25.

Mithali 6:20 – 24.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

THE BACK OF A GRANDMOTHER IS BAD – A POT.

The basis of overhead riddle looks at the cooking pot. This pot is irritated by the fact that food is often cooked in it, a condition that causes dirty to it. It becomes black outside of it due to soot filling. That is why people tell each other that, “The back of a grandmother is bad – a Pot.”

This riddle is compared to an old woman who carries her grandchildren on her back. She flirts with her grandchildren while carrying them on her back. Her body wears out because of her old age. She perseveres in carrying her grandchildren on her back, because of the love she has for them, in her life.

This grandmother is like a pot that has been cooked over and over again until it gets dirty, because her body is also worn out because of her old age and frequently carrying of her grandchildren on her back. That is why her grandchildren say to each other that, “The back of a grandmother is bad – a Pot.”

This riddle teaches people on how to love and respect their elders, because they were raised from infancy to adulthood, so that they may enjoy the blessings of living many happy days in their lives.

Proverbs 23: 24-25

Proverbs 6: 20-24.

Amapanda jili njila ja gubhitila bhanhu nulu mitugo. Olihoyi munhu uyo alina nguzu za gudula gubhalemeja ugubhita abhanishi bhakwe. Umunhu ng’wunuyo, ajijichib’aga inzila ijo bhabhitilaga abhanishi bhakwe bhose bhab’ize bhana ndimu bhagudima mitugo jakwe, nulu b’ibhi bha jikolo ja aha kaya yakwe. Hunagwene abhanbu bhagang’witana giki, “luchib’a mapanda.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alintongeji ng’wiza o bhanhu, umukikalile kakwe. Umunhu ng’wunuyo, alina nguzu ja gung’wambilija ugubhatongela chiza abhanhu bhakwe bho gubhahangija abhanishi bhabho ugujisola isabho jabho, nulu ugujikenagula. Uweyi agabhalang’hanaga abhanhu bhakwe bho gubhatongela chiza, kunguno ya nguzu jakwe na masala miza ayo alinago, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nuyo olina nguzu ja gujijicha injia ijo bhajibhitilaga abhanishi bhakwe, kunguno nuweyi alina nguzu ja gubhatongela na gubhalang’hana chiza abhanhu bhakwe. Uweyi agabhalemeja abhanishi bhakwe ugushiga ukubhanhu bhakwe. Hunagwene abhanhu bhagang’wiganaga giki, “luchibha mapanda.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na masala miza ga gubhatongela chiza abhanhu bhabho, kugiki bhadule gwikala mhola abhanhu bhenabho kihamo ni sabho jabho, umuwikaji bhobho.

Kutoka 4:1-8.

1Wakorintho 15:56-58.

Kutoka 14:10-31.

Mathayo 8:23-27.

Wafilipi 2:5-11.

KISWAHILI: MZIBA NJIA.

Njia ni sehemu za kupitia watu au mifugo. Alikuwepo mtu aliyekuwa na nguvu za kuwazuia kupita maadui zake. Mtu huyo, alikuwa na uwezo wa kuziziba njia zile walizopitia maadui hao wote, wawe watu, au wanyama wakali waliovamia mifugo ya kwenye familia yake. Ndiyo maana watu walimuita yeye kuwa ni “mziba njia.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni kiongozi mzuri wa watu. Mtu huyo, ana nguvu na akili za kuwaongoza vyema watu wake kwa kuwazuia maadui wanaotaka kuharibu mali za watu wake. Yeye huwalinda vizuri watu wake hao kwa kuwaongoza vyema, kwa sababu ya nguvu na akili alizo nazo, maishani mwake.

Mtu huyo, hufanana na yule aliyeziziba njia zile walizozitumia maadui zake kuwavamia, kwa sababu naye ana nguvu za kuwaongoza na kuwalinda vizuri watu wake. Yeye huwazuia maadui kufika kwa watu wake. Ndiyo maana watu humuita kwamba ni “mziba njia.”

Msemo huo, hufundisha watu juu ya kuwa na akili njema za kuwawezesha kuwaongoza watu wao vizuri, ili watu hao waweze kuishi kwa usalama, na mali zao ziwe salama, maishani mwao.

Kutoka 4:1-8.

1Wakorintho 15:56-58.

Kutoka 14:10-31.

Mathayo 8:23-27.

Wafilipi 2:5-11.

ENGLISH: ROADS’ BLOCKER.

Paths are places where people or livestock pass. There was a man who had the power to stop enemies from passing in his Area. He was able to block the paths that all those enemies had passed, be they humans, or wild beasts that had invaded his family’s livestock. That is why people called him that he is a “roads’ blocker.”

This saying is likened to a man who is a good leader of the people. He has the power and intelligence to lead his people in the right direction by stopping enemies who want to destroy properties of his people. He well protects his people by leading them in the right direction, because of the power and intelligence which he has in his life.

This man is like the one who blocked the ways in which his enemies used to attack them, because he too has the power to lead and protect his people. He prevents enemies from reaching his people. That is why people call him that he is a “roads’ blocker.”

This saying instils in people an idea of having good minds enough to enable them lead their people well, so that they can live safely enough to protect their properties, in their lives.

Exodus 4: 1-8.

1 Corinthians 15: 56-58.

Exodus 14: 10-31.

Matthew 8: 23-27.

Philippians 2: 5-11.

Olihoyi munhu umo uyo olina bhupenzuku, umukikalile kakwe. Aliyo lulu umunhu ng’wunuyo oli na mmili ndoni. Bhanhu bhingi abho bhangenihaga ahakaya yake bhabhubhona ubhupenzuku bhokwe bhunubho, kunguno ya bhutengeke bhokwe. Abhangi obhalang’hanijaga ijikolo jabho ijo bhanhekelaga wikala najo mpaga bhagashoga na gujisanga jilimhola. Hunagwene abhanhu bhenabho bhagayombaga giki, “kamunhu kenaka kapenzuku.”

Ulusumo lunulo, lugalenganijiiyagwa kuli munhu uyo alina nholo ya wiza umukikalile kakwe. Umunhu ng’wunuyo, agikalaga na bhutengeke bho gubhagunana abhanhu abho bhali na makoye, umukikalile kabho. Uweyi agikalaga na bhanhu bhingi aha kaya yakwe, kunguno ya wiza bho nholo bhokwe bhunubho bhunubho, umuwikaji bhokwe.

Umunhu ng’wunyo, agikolaga nuyo ojilang’hanaga ijikolo ja bhanhu abho bhanekelaga mpaga bhajisanga jilichiza ulu bhashoka, kunguno nuweyi alina nholo ya wiza iyagubhambilija abhanhu abho bhali na makoye. Hunagwene abhanhu bhagang’wilaga giki, “kamunhu kenaka kapenzuku.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na nholo niza ja gwikala bho gwiyambilija chiza na bhichabho, kugiki bhadule kupandika matwajo mingi, umukaya jabho.

Luka 1:26-28.

Yohana 4:7-12.

KISWAHILI: MTU HUYU MWADILIFU.

Alikuwepo mtu mmoja aliyekuwa na uadilifu katika maisha yake. Lakini mtu huyo alikuwa na mwili mdogo. Watu wengi waliomtembelea kwenye familia yake waliuona uadilifu wake huo. Wengi wao walimuachia mali zao wakaenda na kuzikuta ziko salama waliporudi. Ndiyo maana walisema kwamba, “mtu huyu mwadilifu.”

Methali hiyo hulinganishwa kwa mtu yule ambaye ana roho yenye uadilifu, katika maisha yake. Mtu huyo, huishi katika ukweli kwa kuwasaidia watu walio na matatizo maishani mwao. Yeye huishi na watu wengi kwenye familiya yakwe, kwa sababu ya roho yake yenye uadilifu huo, maishani mwake.

Mtu huyo hufanana na yule aliyewatunzia mali zao watu waliomuachia wakazikuta ziko salama waliporudi, kwa sababu naye ana roho ya uadilifu wa kuwasaidia watu walio na matatizo maishani mwao. Ndiyo maana watu humwambia kwamba, “mtu huyu mwadilifu.”

Methali hiyo hufundisha watu juu ya kuwa na mioyo ya kuishi kwa kusaidiana vizuri na wenzao, ili waweze kupata mafanikio mengi katika familia zao.

Luka 1:26-28.

Yohana 4:7-12.

ENGLISH: THIS PERSON IS A RIGHTEOUS ONE.

There was one man who had integrity in his life. But he had a small body. Many people who visited his family saw his integrity. Most of them left their belongings and went away and found them safe when they returned. That is why they said that, “This person is a righteous one.”

This proverb is likened to a person who has a righteous heart, in his life. That person lives in the truth by helping people who have problems in their lives. He stays with many people in his family, because of his hospitality in his life.

This person is like the one who took care of the belongings of people who left them to him found them safe when they returned, because he also had a righteous heart of integrity enough to help people who are in trouble in their lives. That is why people say to him that, “This person is a righteous one.”

This proverb teaches people on having good heart enough to live by helping each other, so that they can have more success in their families.

Luke 1: 26-28.

John 4: 7-12.

Ulusumo lwenulo lulilola witoji. Ulu giki munhu alikob´a nkima ogutola igelilwe anole mpaga antogwe weyi ng´wenikili bho gutumila miso gakwe kunguno amiso yakwe gagatogwa gitumo aliganikila uweyi.

Olihoyi nyanda uyo ohayaga gutoola. Agang’wila nwani okwe aliyomba, “nwani one dujage uganambilije guchola nkima ogutoola.” Unwani okwe agashosha, “nahene dujage.” Bhubhuka bhajile mpaga bhugingila muchalo ijo bhali bhajile.

“Uyo nkima nsoga ntoolage.” Agayomba unwani okwe ukunhu alinsonela. Uweyi agalema aliyoomba, “Yaya Nadina ntogwa ung’wiyuyo.” Yubhiza giki bhuli nkima ng’wene uyo alintogwa unwani okwe, uweyi onemaga giki aduntogagwa. Nose ung’wani okwe ung’wila giki, “liso lwa ng’wiyo lidugub’onela nkima.”

Ulusumo lunulo lugalenganijiyagwa ku bhitoji abho witola bho nduhu uguhadikijiwa. Abhanhu bhenabho, bhitola kunguno ya witogwi bhobho ubho kuleka kutongeja bhutogwi bho jikolo, umukikalile kabho. Abhanhu bhenabho, bhagikala na bhuyegi bhutale umuwitoji bhobho kunguno ya gulumanyiwa na witogwi bhobho bhunubho, umuwijaji bhobho.

Abhanhu bhenabho bhagikolaga nu nyanda uyo ocholaga guntola nkima uyo antogilwe weyi ng’winikili, kunguno na bhoyi bhalumanyima na witogwi bhobho umuwitoji bhobho bhunubho. Hunagwene bhagabhawilaga abhanhu giki, “liso lya ng’wiyo lidugubhonela nkima.”

Ulusumo lunulo lolanga bhitoji higulya ya guchagula bhichabho abho bhalibhatogwa bhoyi bho nduhu uguchalilwa na bhangi, kugiki bhadule gwikala na bhuyegi bho gulumanyiwa na witogwi bhobho bhunubho, umuwikaji bhobho.

Wakolosai 3:19. “Ninyi waume, wapendeni wake zenu, wala msiwe na uchungu dhidi yao.”

KISWAHILI: JICHO LA MWENZAKO HALITAKUONEA MKE.

Methali hii, inaangalia tukio la kuoa. Hivyo kama mtu (mwanaume) anatafuta mwanamke wa kuoa anatakiwa amwangalie mpaka ampende yeye mwenyewe kwa kutumia macho yake kwa sababu macho yake hupenda kwa kadiri anavyofikiri mwenyewe.

Alikuwepo mvulana aliyetaka kuoa. Mvulana huyo alimwambia rafiki yake, “rafiki yangu twende ukanisaidia kutafuta mwanamke wa kuona.” Rafiki yake alijibu, “sawa twende.” Walianza safari yao mpaka wakaingia kwenye kijiji kile walichokuwa wakikiendea.

“Huyo mwanamke mzuri muoe.” Alisema rafiki yake huku akimuonesha kwa kutumia kidole. Yeye alikataa akisema, “hapana sijampenda huyo mwanamke. Ikawa kwamba kila anayempenda rafiki yake, yeye alimkataa kwamba hampendi. Mwishowe yule rafiki yake alimwambia kwamba, “jicho la mwenzako halitakuonea mke.”

Methali hiyo hulinganishwa kwa wana ndoa walioona bila kulazimishwa. Watu hao walioana kwa sababu ya upendo wao wa kuacha kutanguliza vitu, katika maisha yao. Watu hao, huishi kwa furaha kubwa kwenye ndoa yao, kwa sababu ya kuunganishwa na upendo wao huo, maishani mwao.

Watu hao, hufanana na yule mvulana aliyekuwa akitafuta mwanamke aliyempenda kwa macho yake yeye mwenyewe, kwa sababu nao waliunganishwa na upendo wao unaowapatia furaha katika ndoa yao. Ndiyo maana wao huwaambia watu kwamba, “jicho la mwenzako halitakuonea mke.”

Methali hiyo, hufundisha wana ndoa watarajiwa juu ya kuchagua wachumba wao wale wanaowapenda, bila kuwaruhusu wengine wawachagulie wenzi wao hao wa maisha, ili waweze kuishi kwa furaha ya kuunganishwa na upendo wao huo, maishani mwao.

Wakolosai 3:19. “Ninyi waume, wapendeni wake zenu, wala msiwe na uchungu dhidi yao.”

ENGLISH: YOUR FELLOW’S EYE WILL NOT SEE A WIFE FOR YOU.

This proverb, looks at a situation of a man who wants to marry. So if a man is looking for a woman to marry he should look at her until he loves such women by using his eyes because his eyes see as much as he thinks of himself.

There was a boy who wanted to get married. He told his friend, “My friend, let us take a walk so that you can help me in quest of a woman to for marriage.” His friend replied, “OK, let us go.” They began their journey until they entered the village where they were going to.

“Marry that beautiful woman.” His friend said to his friend while pointing at a such woman with his finger. He refused, saying, “No, I do not love her.” It turned out that everyone whom his friend loved her, he denied by saying, that he did not love her. Finally his friend told him, “your fellow’s eye will not see a wife for you.”

This proverb is likened to married people who chose each other without compulsion. These people got married because of their true love to each instead of giving priority to things, in their lives. These people, live happily in their marriage, because of being united by their love, in their lives.

These people are like the young man who was looking for the woman he loved with his own eyes, because they too were united by their true love that gives them happiness in their marriage. That is why they tell people that “your fellow’s eye will not see a wife for you.”

This proverb teaches married couples to be on how to choose their partners they love, without allowing others to choose their own life partners, so that they can live happily in their lives.

Colossians 3:19 “Husbands, love your wives and do not be harsh with them.”