Ikalagu yiniyo, ilolile jigata ja nzuki. Ijigata jinijo, jidabhejaga jose jose ijagwiyambilija inzuki ugubheja ub’uki. Ijoyi jili wikalo duhu bho nzuki jinijo. Unimo ugogub’eja ubhuki, guli go nzuki njinikili. Hunagwene abhanhu bhagayombaga giki, “inungu ja ng’wipolu jidab’azugilaga ab’azugi b’ajo b’agabishaga – jigata ja nzuki.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agibhegejaga ng’winikili bho gwicholela ijiliwa ja ha kaya yakwe. Umunhu ng’wunuyo, alina bhugagaja bhutale ubho gwicholela ijiliwa bho gutumila nzila ja gwib’egeja weyi ng’winikili. Uweyi agapandikaga jiliwa ja gudula gub’alisha pye abhanhu b’a hakaya yakwe, kunguno ya bhugagaja bho masala gakwe genayo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni nzuki ijo jigib’egejaga jiliwa njinikili, kunguno nuweyi agabhutumilaga ubhugagaja bho masala gakwe ugwib’egeja ijiliwa ja hakaya yakwe. Uweyi agabhalangaga abhanhu bhakwe nzila ja gwib’egeja ijiliwa jabho b’inikili. Hunagwene agabhawilaga giki, “inungu ja ng’wipolu jidab’azugilaga ab’azugi b’ajo b’agabishaga – jigata ja nzuki.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gub’iza na bhugagaja bho gwib’egeja ijiliwa jabho bho gutumila masala gabho, kugiki bhadule kupandika jiliwa ja gub’alisha abhanhu bhabho, umuwikaji bhobho.

Mathayo 16: 24-25.

KITENDAWILI – TEGA.

CHUNGU CHA POLINI HAKIWAPIKII WAPISHI WAKE WANAIVISHA – MZINGA WA NYUKI.

Kitendawili hicho, huangalia mzinga wa nyuki. Mzinga huo, hautengenezi chochote cha kuwasaidia hao nyuki katika kutengeneza asali. Wenyewe ni makao tu ya nyuki hao. Kazi hiyo ya kutengeneza asali ni ya nyuki wenyewe. Ndiyo maana watu husema kwamba, “chungu cha polini hakiwapikii wapishi wake wanaivisha –  mzinga wa nyuki.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hujitegemea mwenyewe katika kujitafutia chakula cha familia yake. Mtu huyo, ana ubunifu mkubwa wa kujitafutia chakula hicho kwa kutumia njia za kujitengenezea yeye mwenyewe. Yeye hupata mafanikio mengi ya kumwezesha kuilisha chakula familia yake na yeye mwenyewe, maishani mwake.

Mtu huyo, hufanana na nyuki ambazo hujitegemea katika kujitengenezea chakula chao wenyewe, kwa sababu naye hujitegemea katika kujitafutia chakula kwake mwenyewe na cha kuilisha familia yake. Yeye huwafundisha pia watu wake juu ya njia za kutengenezea chukula yeye mwenyewe. Ndiyo maana huwaambia watu kwamba, “chungu cha polini hakiwapikii wapishi wake wanaivisha –  mzinga wa nyuki.”

Kitendawili hicho, hufundisha watu juu ya kuwa na ubunifu wa kujitengenezea chakula chao kwa kutumia akili zao, ili waweze kupata chakula cha kutosha kuwalisha wao na watu wao, maishani mwao.

Mathayo 16: 24-25.

I HAVE A RIDDLE – LET IT COME.

A FOREST POT DOES NOT COOK FOR ITS COOKS – BEEHIVE.

This riddle looks at the beehive. The beehive does not produce anything to help the bees in making honey. It is just the settlement of those bees. The work of making honey is for the bees themselves. That is why people say that, “a forest pot does not cook for its cooks – the beehive.”

This riddle is compared a man who is self-sufficient in providing food for his family. He is very creative in his search for food through self-preparation. He finds great success in enabling him to feed his family and himself, in his lifetime.

This man is like a bee that is self-sufficient in making its own food, because he is also self-sufficient in providing food for him and for feeding his family. He also teaches his people on how to make food for themselves as well as for others who depend on them. That is why he tells people that, “a forest pot does not cook for its cooks – the beehive.”

This riddle instills in people an idea on how to be creative in making their own food by using their minds, so that they can get enough food to feed themselves and their people, in their lives.

Matthew 16: 24-25.

Imbuki ya kalagu yiniyo ilolile miso. A miso genayo gagikalaga gatingatilwe na ngohe ijo jigagalanghanaga kugiki gakije ugudishiwa ulu galitumama milimo yago. Hunagwene abhanhu bhagiganilaga giki, “untemi atingatilwe na majiliwa mingi – miso.”

Ikalagu yiniyo, igalenganijiyagwa kuli Ntemi uyo agikalaga atingatilwe na bhanhu bhingi, umubhutemi bhokwe. Untemi ng’wunuyo, alina bhanhu bhingi abho bhang’wisanije, umuwikaji bhobho. Uweyi agabhambilijaga abhanhu bhakwe ugugamala amakoye gabho, hunagwene bhuli mhayo gugisongaga hali weyi. Nulu agandya gubhayelela abhanu bhakwe bhenabho, agumana witambukija, ozugilwa jiliwa, olya.

Untemi ng’wunuyo agikolaga na miso ayo gagagwambilijaga umili, nago gambilijilwa na ngohe, kunguno nuweyi agabhambilijaga abhanhu bhakwe ugugamala amakoye gabho, abho nabho bhaganzugilaga jiliwa olya. Hunagwene abhanhu bhagiwilaga giki “untemi atingatilwe na majiliwa mingi – miso.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na nholo niza ja gwiyambilija chiza ugugamala amakoye gabho, kugiki bhadule gupandika bhuyegi, umuwikaji bhobho.

Mathayo 4:23-25.

Mathayo 8:14 – 17.

Marko 8:1-21.

Marko 11:1-11.

KISWAHILI: KITENDAWILI  –  TEGA.

MTEMI AMEZINGILWA NA CHAKULA KINGI – MACHO.

Chanzo cha kitendawili hicho, chaangalia macho. Macho hayo, huwa yamezingilwa na kope ambazo huyazuia kuingiliwa na takataka wakati wa kuyatekeleza majukumu yake. Ndiyo maana watu huhadithiana kwamba, “mtemi amezingilwa na chakula kingi – macho.”

Kitendawili hicho hulinganishwa kwa mtemi yule ambaye huwa amezingilwa na watu wengi, katika ufalme wake. Mtemi huyo, ana watu wengi wanaomtegemea. Yeye huwasaidia watu wake katika shida zao ndiyo maana kila jambo huelekezwa kwake. Hata akianza kuwatembelea watu wake hao, atakuwa anapikiwa chakula na kukila.

Mtemi huyo, hufanana na macho ambayo huusaidia mwili, ambao nao husaidiwa na kope, kwa sababu naye huwasaidia watu wake hao katika kuyatatua matatizo yao, ambao nao humpikia chakula na kukila. Ndiyo maana watu huambiana kuwa “mtemi amezingilwa na chakula kingi – macho.”

Kitendawili hicho, hufundisha watu juu ya kuwa na mioyo yenye wema wa kusaidiana vizuri katika kuyatatua matatizo yao, ili waweze kuishi kwa furaha, maishani mwao.

Mathayo 4:23-25.

Mathayo 8:14 – 17.

Marko 8:1-21.

Marko 11:1-11.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

A KING HAS BEEN SURROUNDED BY A LOT OF FOOD – EYES.

The origin of the above riddle looks at the eyes. These eyes are surrounded by eyelashes that prevent them from being invaded by garbage while performing their duties. That is why people tell each other that, “the king has been surrounded by a lot of food – eyes.”

This riddle is likened to a prince who is surrounded by many people, in his kingdom. This chief has many people who depend on him. This is due the fact that, he nicely helps his people in solving their troubles to the point of causing them to direct everything to him. His people thank him by cooking food for him to eat when he visits them.

This king is like the eyes that help the body, which are also helped by the eyelids, because he also helps his people in solving their problems, who also cook food for him to eat. That is why people say to each other that “the king has been surrounded by a lot of food – eyes.”

This riddle imparts in people an idea of having good hearts enough to help each other in solving their problems, so that they can live happily, in their lives.

Matthew 4: 23-25

Matthew 8: 14-17.

Mark 8: 1-21.

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.