Olihoyi munhu uyo aliotung’wa gujubhawila mhayo bhanhu bha muchalo jilebhe. Aho oshiga koyi agayomba, “jilang’hanaji chiza ijiliwa jing’we kunguno igwigela nzala nhale.”

Abhoyi bhaganhalalika bhaliyomba, “nduhu ulidulemba duhu ubhebhe.” Uweyi agashosha, “unene namalaga ugumuhugula nelaga.” Inzala yiniyo igigela yubhakoya noyi abhanhu bhenabho. Hunakubhiza kahayile ulu munhu ugushisha umhayo uyo aliotumagwa guguchala haleb’e giki, “unene nela.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agayishishaga chiza imihayo iyo agatumagwa na bhiye, umukikalile kakwe. Umunhu ng’wunuyo, agatumagwa  na bhiye oja ogabhawila abhanhu gitumo utumilagwa bho nduhu ugudila, nulu uguyigalucha imihayo yiniyo. Uweyi ulu ojishisha imhola jinijo agashoshaga imhola ukubhanhu abho bhantumaga, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo agajishisha ukubhanhu imhola ja gujilang’hana ijiliwa jabho, kunguno nuweyi agayishishaga chiza imihayo iyo agatumagwa na bhiye, umukikalile kakwe. Hunagwene agabhawilaga abhiye bhenabho giki, “unene nela.”

Akahayile kenako, kalanga bhanhu higulya ya guyishisha chiza imihayo iyo bhagatumagwa guyichala kuchichabho, kugiki bhadule gujib’eja chiza ikaya jabho, umuwikaji bhobho.

Yohana 19: 13-16.

Mathayo 27:24.

 

KISWAHILI: MIMI NIMETAKATA.

Alikuwepo mtu mmoja aliyetumwa kwenda kuwaambia ujumbe watu wa kijiji fulani. Alipofika kwenye kijiji hicho, alisema, “tunzeni mazao yenu ya chakula itatokea njaa kubwa.” Wenyewe wambishia wakisema, “hakuna wewe unatudanganya tu.” Yeye alijibu, “mimi nimemaliza kuwafikishia ujumbe, nimetakata. Njaa hiyo ilitokea ikawasumbua sana watu hao. Ndiyo ukawa msemo kwa mtu yule aliyefikisha ujumbe wake kwa watu kwamba, “mimi nimetakata.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huufikisha vizuri ujumbe aliotumwa na wenzake, katika maisha yake. Mtu huyo, hutumwa na wenzake akaufikisha ujumbe ule kwa walengwa kama ulivyo, bila kukawia wala kuubadilisha. Yeye akisha kuufikisha ujumbe huo, hurudisha taarifa bila kukawia kwa wale waliomtuma, maishani mwake.

Mtu huyo hufanana na yule aliyeufikisha ujumbe wa kutunza chakula kwa walengwa, kwa sababu naye huufikisha ujumbe ule aliotumwa kuupeleka kwa wenzake, katika maisha yake. Ndiyo maana huwaambia wenzake hao kwamba, “mimi nimetakata.”

Msemo huo, hufundisha watu juu ya kuufikisha vizuri ujumbe ule wanaotumwa na wenzao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Yohana 19: 13-16.

Mathayo 27:24.

ENGLISH: I HAVE BEEN CLEAN.

There was a man who was sent to tell a message to the people of a certain village. When he arrived at the village, he said, “Take care of your food crops because there will be a great famine.” They threatened him by saying, “No, you are just lying to us.” He replied, “I have finished delivering the message to you, I am clean. The famine took place and had a devastating effect on those people. It became a saying to the one who conveyed a message to the people that, “I have been clean.”

This saying is related to a person who conveys a message to others. This person is sent by his associates and conveyed the message to the targeted audience as it is, without delaying or changing it. Once he has conveyed the message, he immediately returns the information to those who sent him, in his life.

This person resembles the one who conveyed the message of food storage to the beneficiaries, because he also conveys a message which he was given by society to his contemporaries, in his life. That is why he tells them that, “I have been clean.”

This saying imparts in people a clue on how to effectively convey the message that their fellows has given to him, so that they can develop their families, in their lives.

John 19: 13-16.

Matthew 27:24.

Imbuki ya kalagu yiniyo, ililola igufuli. Iligufuli linilo, jili jisinza ijo jilijidololo iji jab’ejiwa kunguno ya gulugala nyango. Giko lulu, ulu jugadijiwa jigilugalaga jalemeja ugub’ita munhu umukaya, mumho mpaka jilugulwe b’o lufungulo lolyo. Hunagwene abhanhu bhagiganilaga giki, “shilikale one nguhi wimilaga ha nyango – Igufuli.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu untogeji o bhanhu uyo agalugulaga jigasho na kujilugala, umukikalile kakwe. Untongeji obhanhu ng’wunuyo, adulile nulu gugulema mhayo uyo aduguhayaga uweyi, nulu guguzunya uyo aliguhaya uweyi, kunguno ya bhutale wi sumbi lyakwe linilo, umubhutumami bhokwe. Uweyi adulile gubhenhela bhuyegi abhanhu bhakwe, ulu ubhatongela chiza, nulu bhupina, ulu ubhatongela shib’i, umubhutongeji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga ni ligufuli lya ha nyango ilo ligalemeja ugub’ita abhanhu umukaya, kunguno nuweyi agayilemejaga imihayo iyo adayihayile, umubhutongeji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “shilikale one nguhi wimilaga ha nyango – Igufuli.”

Ikalagu yiniyo, yalanga bhagongeji bha bhanhu higulya ya gubhatongeja chiza abhanhu bhabho bho guyilema imihayo iyo iliyabhub’i, na guyizunya iyo iliyawiza, kugiki bhadule gubhalang’hana chiza bhanhu bhabho bhenabho, umubhutumami bhobho.

Yahana 20: 19-23.

Mathayo 16: 19.

Ufunuo 3:7-8b.

 

KISWAHILI: KITENDAWILI – TEGA.

ASKARI WANGU MFUPI KASIMAMA MLANGONI – KUFURI.

Chanzo cha kitendawili hicho, chaangalia kufuri. Kufuri hilo, ni chuma ambacho ni kidodo kilichotengenezwa kwa ajili ya kufunga milango. Hivyo basi, kikifungwa humzuia mtu kuingia ndani, mpaka kifunguliwe kwa kutumia ufunguo wake. Ndiyo maana watu huhadithiana kwamba, “askari wangu mfupi kasimama mlangoni – Kufuri.”

Kitendawili hicho, hulinganishwa kwa mtu aliyekiongozi wa watu ambaye hufungua kikao na kukifunga, katika maisha yake. Kiongozi huyo, aweza hata kulikataa jambo asilolitaka, au kulikubali lile analolitaka, kwa sababu ya nafasi yake hiyo ya ukubwa wa kiti chake, katika utumishi wake. Yeye aweza kuwaletea watu wake furaha akiwaongoza vizuri, au kuwaletea huzuni, akiwaongoza vibaya, katika uongozi wake.

Mtu huyo, hufanana na lile kufuri la kwenye mlango ambalo huzuia watu kuingia ndani, kwa sababu naye huyazuia maneno yale ambayo hayataki, katika uongozi wake. Ndiyo maana watu humwambia kwamba, “askari wangu mfupi kasimama mlangoni – Kufuri.”

Kitendawili hicho, hufundisha viongozi wa watu juu ya kuwaongoza vizuri watu wao, kwa kuyazuia maovu na kuyaruhusu yale yaliyo mema, ili waweze kuwalinda vizuri watu wao hao, katika utumishi wao.

Yahana 20: 19-23.

Mathayo 16: 19.

Ufunuo 3:7-8b.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY SHORT SOLDIER HAS STOOD AT THE DOOR – A LOCK.

This riddle talks about a lock of a door. The lock is a metal that is made of iron materials which is used for closing doors. Thus, it prevents a person from entering that house, until it is unlocked by using its key. That is why people say to one another, “my short soldier has stood at the door – a lock.”

This riddle is equated to a man who is the leader in the society. He opens the session and closes it in a meeting. This leader may even reject what he does not want, or accept what he wants, because of his position in his office. He can bring happiness to his people by leading them well, or misery by leading them miserably, in his leadership.

This person resembles the door lock which prevented people from entering in the house, because he also blocks the words which he does not want, in his leadership. That is why people say to him that, “my short soldier has stood at the door – a lock.”

This riddle teaches leaders of societies on how to lead their people in a good way, by preventing evils and allowing what is good to them, so that they may better protect their own people, in their services.

John 20: 19-23.

Matthew 16:19.

Revelation 3: 7-8b.

 

Ikalagu yiniyo, ilolile kasologeje ka wingi bho nzwili. Ubhusoloja ubho wingi bho nzwili bhunubho, bhugabhizaga bhudamu noyi kunguno ya wingi bhojo bhunubho. Kuyiniyo lulu, umunhu uyo agajibhalaga inzwili jinijo, agajimijaga ikanza lwakwe sagala. Hunagwene abhanhu bhagiganilaga giki, “kasologeje kaho kadina na solob’o – nzwili.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agatumamaga milimo iyo idina solob’o, umukikalile kakwe. Umunhu ng’wunuyo, agajimijaga makanza gakwe sagala, kunguno ya gutumama milimo iyo idang’wambilijaga. Uweyi agikalaga ukoya na makoye ga gugayiwa jiliwa aha kaya yakwe, kunguno ya gugayiwa solobho yoseyose umumilimo yakwe yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nu mhaji o nzwili, kunguno nang’hwe  agatumamaga milimo iyo idina solob’o umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “kasologeje kaho kadina na solob’o – nzwili.”

Ikalaga iyiniyo, yalanga bhanhu higulya ya guitila bhukengeji imilimo yabho, haho bhatali ugwandya uguitumama, kugiki bhadule gupandika solob’o nhale umumilimo iyo bhagaitumamaga yiniyo, umuwikaji bhobho.

Mwanzo 15:4-6.

Mathayo 10:30-31.

 

KISWAHILI: KITENDAWILI – TEGA.

HESABU YAKE YAINA FAIDA – NYWELE.

Kitendawili hicho, chaangalia uhesabuji wa wingi wa nywele. Uhesabuji huo huwa ni mgumu kwa sababu ya wingi wake huo. Kwa hiyo basi, mtu ahezisabuye hizo nywele, hupoteza muda wake bure. Ndiyo maana watu huhadithiana kwamba, “hesabu yake haina faida – nywele.”

Kitendawili hicho, hulinganishwa kwa mtu yule afanyaye kazi ile ambayo haina faida, katika maisha yake. Mtu huyo, hupoteza muda wake bure kwa sababu ya kufanya kazi zisizoweza kumsaidia kwenye maisha yake. Yeye husumbuliwa na matatizo ya kukosa chakula kwenye familia yake, kwa sababu ya kukosa faida yoyote ya kutoka kwenye kazi zake hizo, maishani mwake.

Mtu huyo, hufanana na yule mhesabuji wa nywele, kwa sababu naye hufanya kazi isiyo na faida, katika maisha yake. Ndiyo maana watu humwambia kwamba, “hesabu yake haina faida – nywele.”

Kitendawili hicho, hufundisha watu juu ya kuzifanya tafiti za kina kwenye kazi zao, kabla ya kuzianza kuzitekeleza, ili waweze kupata faida kubwa kutoka kwenye kazi zao hizo wazitekelezazo, maishani mwao.

Mwanzo 15:4-6.

Mathayo 10:30-31.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

ITS COUNTING HAS NO BENEFITS – HAIR.

This riddle looks at the counting of hair. This counting is difficult because of its big number. Therefore, a person who does such work wastes his time in vain. That is why people tell each other that, “its counting has no benefits – hair.”

This riddle is compared to the person who does useless work, in his life. This person, in turn, wastes his free time by doing work that will not help him in his life. He suffers from famine problem in his family, because of missing any benefit from his work.

This man resembles the one who wasted time by counting hairs because he also does a useless job, in his life. That is why people tell him that, “its counting has no benefits – hair.”

This riddle instills in people a clue on how to do deep research on their work, before they start implementing it, so that they can get the most out of what they do in their lives.

Genesis 15: 4-6.

Matthew 10: 30-31.

 

 

 

 

Olihoyi munhu umo uyo wikalaga na bhanhu bhingi aha kaya yakwe. Umunhu `ng’wunuyo, oyombaga mihayo miguhu duhu, umumahoya gakwe. Abhanhu bhagamuja, “nibhuli uliyomba mihayo miguhi chiniko?” Uweyi agashosha, “naliyomba mihayo miguhu kunguno namanile igiki, imihayo iyanhana idalihaga.” Hunagwene abhanhu bhagandya guyuyombaga giki, “yanhana idalihaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agikalaga uyomba mihayo ya nhana, umukikalile kakwe. Umunhu ng’wunuyo, adabizaga na mihayo milihu, umumahoya gakwe, kunguno amanile igiki, imihayo iyanhana igitongelaga yoyi duhu. Uweyi agafunyaga ilange lya wiza ukubhanhu bhakwe bho gutumila ikanza liguhi duhu, kunguno ya gubhalanga bhunhana abhiye bhenabho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo oyombaga mihayo miguhi umumahoya gakwe, kunguno nu weyi agayombaga mihayo miguhi iyo ili yanhana duhu, umukikalile kakwe. Hunagwene agabhawilaga abhanhu bhakwe giki, “yanhana idalihaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya guhoyela bhunhana umumahoya gabho, kugiki bhadule kubhalela chiza abhanhu bhabho, umuwikaji bhobho.

Yoshua Bin Sira 8:3.

Yoshua Bin Sira 9:17-18.

KISWAHILI: MANENO YA KWELI HAYAREFUKI.

Alikuwepo mtu mmoja aliyekuwa akiishi na watu wengi kwenye familia yake. Mtu huyo, alikuwa akiongea maneno mafupi tu katika maongezi yake. Watu walimuuliza, “kwa nini unaongea maneno mafupi hivyo?” Yeye alijibu, “naongea maneno mafupi kwa sababu naelewa kwamba, maneno ya kweli hayarefuki.” Ndiyo maana watu walianza kusema kwamba, “maneno ya kweli hayarefuki.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huwa anaongea maneno ya kweli katika maisha yake. Mtu huyo, huwa hawi na maneno marefu kwenye maongezi yake, kwa sababu anaelewa kwamba, maneno ya kweli hujieleza yenyewe tu. Yeye huwapa malezi mema watu wake kwa kutumia muda mfupi tu, kwa sababu ya kuwafundisha ukweli wenzake hao, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa akiongea maneno mafupi katika maongezi yake, kwa sababu naye huongea maneno mafupi yenye ukweli tu, katika maisha yake. Ndiyo maana yeye huwambia watu wake kwamba, “maneno ya kweli hayarefuki.”

Methali hiyo, hufundisha watu juu ya kuongea ukweli kwenye maongezi yao, ili waweze kuwapatia malezi mema watu wao, maishani mwao.

Yoshua Bin Sira 8:3.

Yoshua Bin Sira 9:17-18.

ENGLISH: THE TRUE WORDS DO NOT LAST LONG.

There was one man who lived with many people in his family. He, however, only spoke briefly in his conversation with others. People asked him, “Why do you speak such short sentences?” He replied, “I speak short sentences because I understand that true words are not long.” That is why people began to say, “The true words do not last long.”

This proverb is compared to a person who speaks the truth in his life. This person does not have long sentences in his speech, because he understands that true words speak for themselves. He gives his people a good upbringing by spending only a short time in teaching the truth to them in life.

This person is like the man who used to speak short sentences in his speech, because he also speaks only short sentences which have the truth, in his life. That is why he tells his people that “the true words do not last long.”

This proverb imparts in people a clue on how to speak the truth in their conversations, so that they can give respectable education to their people, in their lives.

Joshua Bin Sirach 8: 3.

Joshua Bin Sirach 9: 17-18.

Imbuki ya lusumo lunulo, ilolile ndimu iyo igitanagwa nguku. Inguku ili ndimu iyo ilinhenaguji ya migunda ya bhanhu kunguno yigalwaga jiliwa jabho. Gigo lulu, ili kunguno yiniyo iyoyi igikalaga yulingwa na bhanhu bhenabho bhuli makanza kugiki bhayib’ulage. Kuyinilo lulu, igab’izaga jidamu inguku yiniyo ugwikala ili mhanga mpaga nose yuganamhala. Hunagwene abhanhu bhagayombaga giki, “ulu wib’ona nguku yanamhala managa yiliga masonga mingi.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo wikala shigu nyingi umusi mpaga nose uganamhala. Umunhu ng’wunuo, ob’itilila midimu mingi umuwikaji bhokwe kunguno gufuma gubyalwa gokwe mpaga nose ugakula na gunamhala agabizaga ob’itila mingi imidimu iyaha welelo henaha. Uweyi ogab’itila makoye mingi aya ogamala na ayo ogiyumilija duhu, umukakilila kakwe.

Umunhu ng’wunuyo, agikolaga ni nguku iyo iliga masonga mingi mpaga nose yuganamhala, kunguno nuweyi ogab’itila makoye mingi, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ulu wib’ona nguku yanamhala managa yiliga masonga mingi.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwiyambilija chiza ugugamala amakoye gabho, kugiki bhadule gwikala mhola mpaga ukubhukuji bhobho, umuwikaji bhobho.

Mwanzo 25:7-11.

Mwanzo 34: 27 – 29.

 Ayubu 42:16 – 17.

Mwanzo 24:1.

Mwanzo 7:1-4.

KISWAHILI: UKIMWONA NYANI AMEZEEKA ELEWA KAKWEPA MISHALE MINGI.

Chanzo cha methali hiyo, chaangalia mnyama anayeitwa Nyani. Nyani ni mnyama ambaye ni mharibifu wa mashamba ya watu kwa kula mazao yao. Hivyo ni kwa sababu hiyo, mnyama huyo huwa anawindwa na watu hao kila wakati ili wamuue. Kwa hiyo basi, huwa ni vigumu kwa nyani huyo kuwa mzima mpaga kuzeeka. Ndiyo maana watu husema kwamba, “ukumwona nyani amezeeka elewa kakwepa mishale mingi.”

Methali hiyo, hulinganishwa kwa mtu yule aliyeishi miaka mingi duniani mpaka akafikia umri wa uzee. Mtu huyo, huwa amepitia magumu mengi maishani mwake kwa sababu kutokea kuzaliwa kwake hadi kukua na kuufikia uzee, ni muda mrefu wa kukumbana na shida nyingi. Yeye huwa ameyatatua matatizo mengi na pia kuyavulimilia mengi, katika maisha yake.

Mtu huyo, hufanana na yule nyani aliyekwepa mishale mingi mpaka akafikia umri wa uzee, kwa sababu naye ameyapitia matatizo mengi, maishani mwake. Ndiyo maana watu humwambia kwamba, “ukumwona nyani amezeeka elewa kakwepa mishale mingi.”

Methali hiyo, hufundisha watu juu ya kusaidiana vizuri katika kuyatatua matatizo yao, ili waweze kuishi salama mpaga waufikie umri wao wa uzee, maishani mwao.

Mwanzo 25:7-11.

Mwanzo 34: 27 – 29.

 Ayubu 42:16 – 17.

ENGLISH: IF YOU SEE AN OLD MONKEY UNDERSTAND HE ESCAPED MANY ARROWS.

This proverb looks at an animal which is called Monkey. Monkeys are animals which destroy people’s farms by eating their produce. That is why they are always hunted by people who want to kill them. Therefore, it is difficult for them to reach old age. That is why people say that, “if you see an old monkey understand he escaped many arrows.”

This proverb is equated to a man who lived many years on earth until he reached old age. This person, has experienced many hardships in his life because from birth to adulthood, is a long way to go. He has solved many problems and also endured many of them, in his life.

This man is like the monkey that avoided many arrows until he reached old age, because he too has gone through many hardships, in his life. That is why people say to him that, “if you see an old monkey understand he escaped many arrows.”

This proverb teaches people on how to help each other better in solving their problems, so that they can live safely until they reach their old age, in their lifetime.

Genesis 25: 7-11

Genesis 34: 27-29.

 Job 42: 16-17.