Akahayile kenako kahoyelile higulya ya mhande. Imhande jinijo, jili jiliwa ijo jigazugagwa bhajilya abhanbhu mpaga bhiguta wangu. Ijoyi jigaliyagwa na bhanhu bho gwikala bhilalanhanile, kunguno jigabhabhimbelega wangu. Hunagwene abhanhu bhagiganilaga giki, “mapande gitwa uonda mholo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agajitumilaga ijikolo jakwe bho witegeleja bhutale, umukikalile kakwe. Umunhu ng’wunuyo, amanile ugujilanghana chiza isabho jakwe, bho gudilila mihayo ya nhana duhu. Uweyi agikalaga na sabho ningi ahakaya yakwe, kunguno ya gujitumila bho witegelaga bhokwe bhunubho isabho jakwe jinijo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo olyaga mande bho witegeleja, kugiki adizubhimbelwa, kunguno nuweyi agajitumilaga isabho jakwe bho witegeleja bhutale, umuwikaji bhokwe bhunubho. Uweyi agabhalangaga na bhiye ugujitumila chiza isabho jabho jinijo. Hunagwene agabhawilaga abhanhu bhakwe giki, “mapande gitwa uonda mholo.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na masala ga gujitumamila isabho jabho, bho witegeleja bhutale, kugiki bhadule gujilanhana chiza, umukikalile kabho.

Wagalatia 5:16-20.

KISWAHILI: NJUGU MAWE ZIMEMWAGWA MWENYE TUMBO TULIVU.

Msemo huo, huongelea juu ya njugu mawe. Njugu mawe hizo, ni chakula ambacho huliwa kwa uangalifu na walaji wake, kwa sababu zenyewe huwabimbea kwa haraka wale wanaozila kwa ulafi. Ndiyo maana watu husema kwamba, “njugu mawe zimemwagwa mwenye tumbo tulivu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huzitumia mali zake kwa uangalifu mkubwa, katika maisha yake. Mtu huyo, afahamu kuzitunza vizuri mali zake hizo, kwa kuzitumia kwenye mambo yaliyo ya maana tu. Yeye huwa na mali nyingi kwenye familia yake, kwa sababu ya kuzitumia kwa uangalifu wake huo mali zake hizo, maishani ,mwake.

Mtu huyo, hufanana na yule aliyekula njugu mawe kwa uangalifu ili asibimbiwe, kwa sababu naye huzitumia mali zake kwa uangalifu mkubwa, katika maisha yake. Yeye pia huwafundisha watu wake juu ya kuzitumia mali zao kwa uangalifu huo. Ndiyo maana huwaambia watu wake hao kwamba, “njugu mawe zimemwagwa mwenye tumbo tulivu.”

Msemo huo, hufundisha watu juu ya kuwa a akili za kuzitumia mali zao kwa uangalifu mkubwa, ili waweze kuzilinda vizuri mali hizo, katika maisha yao yote.

Wagalatia 5:16-20.

ENGLISH: BAMBARA NUTS HAVE BEEN SPILT OUT FOR A PERSON WITH GOOD   STOMACH.

This saying talks about Bambara nuts. These Bambara nuts are food that are eaten carefully by their consumers, because they themselves are quickly absorbed by those who eat them greedily. That is why people say that, “bambara nuts have been spilt out for a person with good   stomach.”

This saying is compared to the person who uses his assets with great care, in his life. Such person knows how to take good care of his assets, by using them only on things that are important. He has a lot of wealth in his family, because of his careful use of those wealth, in his life.

This person is similar to the one who ate Bambara nuts carefully so as not to be crushed, because he also uses his assets with great care, in his life. He also teaches his people on how to use their wealth carefully. That is why he tells his people that, “bambara nuts have been spilt out for a person with good   stomach.”

This saying imparts in people an idea on being smart enough to use their assets with great care, so that they can protect them assets well, throughout their lives.

Galatians 5:16-20.

 

ENGLISH: HARD GROUNDNUTS HAVE BEEN POURED OUT UPON THE ONE WHO HAS A CALM STOMACH.

This saying speaks about hard ground nuts. These kind of peanuts are food that is carefully eaten by its consumers, because they are not easily digested by those who eat them greedily. They cause problems to them after a short time. That is why people say that, “Hard groundnuts have been poured out upon the one who has a calm stomach.”

This saying is likened a man who spends his property with great care, in his life. Such person knows how to take good care of his possessions by using them only the most important things. He possesses many possessions in his family, because of his careful usage of them in his life.

This person is like the one who ate the hard peanuts carefully enough digest them, because he also uses his possessions very carefully, in his life. He also teaches his people on how to use their resources wisely. That is why he tells them that: “Hard groundnuts have been poured out upon the one who has a calm stomach.”

The saying instills in people an idea on how to be wise enough to use their resources very carefully, so that they can nicely protect them, for using them in the rest of their lives.

Galatians 5: 16-20.

Imbuki ya kalagu yiniyo, ilolile lyandi. Ilyandi linilo ligalimagwa jahambwa moyi numbu. Ilyoyi ulu lyuling’wa abhalimi bhiza bhujinja ijo bhajihamba moyi, lidajimilikaga kunguno ligikalakaga limanyikile duhu igiki ahanaha lyalililimilwe lyandi. Hunagwene abhanhu bhagayombaga giki, “ocha kale aliyo apunile – lyandi.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agitaga miito ga wiza ukubhuye, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga na bhutogwa bhutale ubho bhugang’wambilija ugwikala chiza na bhanhu bhakwe. Uweyi agizukagwa na bhanhu bhingi kunguno ya gubhitilila miito gawiza abhanhu bhakwe bhenabho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni lyandi ilo lidajimilaga wangu, kunguno nuweyi alina miito gawiza ayo gadamilikaga ukubhanhu abho agabhitilaga iya wiza yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “ocha kale aliyo apunile – lyandi.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na bhutogwa bho gubhambilija abhichabho abho bhali na makoye, kugiki bhadule gwikala na bhuyeji mu kaya jabho.

Mathayo 24:34-35.

Marko 13:31.

 

KISWAHILI: KITENDAWILI  –  TEGA.

AMEKUFA ZAMANI LAKINI ANAONEKANA – TUTA.

Chanzo cha kitendawili hicho, huangalia tuta. Tuta hilo, huwa linalimwa kwa ajili ya kupanda viazi. Hivyo, wakulima hao hata wakivichimba viazi walivyovilima ndani yake, lenyewe huwa halipotei, kwa sababu ya ukubwa wake ujioneshao wazi kwamba lilikuwepo tuta hapo. Ndiyo maana watu huhadithiana kwamba, “amekufa zamani lakini anaonekana – tuta.”

Kitendawili hicho hulinganishwa kwa mtu yule ambaye hutenda matendo mema kwa wenzake, katika maisha yake. Mtu huyo, huwa na upendo mkubwa ambao humsaidia kuishi vizuri na watu wake. Yeye hukumbukwa na watu wengi kwa sababu ya hayo matendo yake mema aliyowatendea watu wake hao, maishani mwake.

Mtu huyo, hufanana na lile tuta ambalo halikupotea, kwa sababu naye huwatemdea mema watu wake ambao huendelea kuyakumbuka, maishani mwao. Ndiyo maana watu hao husema kwamba, “amekufa zamani lakini anaonekana – tuta.”

Kitendawili hicho, hufundisha watu juu ya kuwa na upendo wa kuwasaidia wenzao walioko kwenye matatizo, ili waweze kuishi kwa furaha, katika familia zao.

Mathayo 24:34-35.

Marko 13:31.

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

IT DIED LONG AGO BUT IT APPEARS – A RIDGE.

The basis of the overhead riddle looks at the embankment. The embankment is usually a cultivated ridge which is used for sweet potato planting. Thus, even when farmers dig up the potatoes which they grew in it, this ridge does not disappear, because of the big size of it. That is why people tell each other that, “it died long ago but it appears – a ridge.

This riddle is compared a person who does good deeds to others, in his life. This person, in turn, has deep love for him/her fellows in the family. He/she is remembered by many people because of the good deeds which he/she did for others, in life.

This person is like the embankment that is never lost, because he/she also treats his/her people with fond memories, in their lives. That is why these people say that, “it died long ago but it appears – a ridge.”

This riddle instills in people an idea on how to love their followers by helping them in their basic need, so that they can live happily in their own families.

Matthew 24: 34-35.

Mark 13:31.

Imbuki ya kalagu yiniyo, ilolile ng’humbi. Ing’humbi yiniyo, iginhiyagwa jililwa ija gufumila kunomo, yajanukala duhu. Iyoyi nulu agalya uyo alinayo wiguta ikanza idoo duhu igutuubha na gulomba jiliwa jingi hangi, kunguno idalumbaga. Hunagwene abhanhu bhagiganilaga giki, “unhabhi ng’wunuyu mumo ugang’winhila adalumbaga – ng’humbi.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo aginhagwa jikolo ukija ugulumba, umuwikaji bhokwe. Umunhu ng’wunuyo, agambilijiwagwa bho gwinhiwa sabho, hamo na bhiye nulu na Mulungu, ojimala na kulomba jingi bho ndulu nulu gulumbilija. Uweyi agabhagwishaga ng’holo abhambilija bhakwe, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni ng’humbi iyo iginhagwa jiliwa bho nduhu ugulumba, kunguno nuweyi agambilijiwagwa okija ugulumba, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “unhabhi ng’wunuyu mumo ugang’winhila adalumbaga – ng’humbi.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na bhulumbi ukuwambilijiwa ubho bhagabhupandikaga gufumilila kuli Mulungu nu kubhichabho, kugiki bhadule gwikala na mbango, umuwikaji bhobho.

Luka 17: 11-19.

Mathayo 5:3.

 

KISWAHILI: KITENDAWILI – TEGA.

MASKINI HUYU HATA UUMPE NAMNA GANI HANA SHUKRANI – TUMBO.

Chanzo cha kitendawili hicho, chaangalia tumbo na upokeaji wake wa chakula. Tumbo hilo hupokea chakula kinacholiwa na mlaji bila kutoa shukrani. Lenyewe hata likishiba huanza kujisikia njaa baada ya muda mfupi tu. Ndiyo maana watu huhadithiana kwamba, “maskini huyu hata uumpe namna gani hana shukrani – tumbo.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huwa hana shukrani anaposaidiwa, maishani mwake. Mtu huyo, husaidiwa kwa kupewa mali na Mungu na wenzake, akazimaliza na kuomba tena, bila kutoa shukrani kwa mpaji wake. Yeye huwavunja moyo wale wanaomsaidia, katika maisha yake.

Mtu huyo, hufanana na lile tumbo ambalo hupokea chakula mara nyingi bila kutoa shukrani kwa mpaji wake, kwa sababu naye humaliza vitu anavyopewa na kuomba tena bila kutoa shukrani, katika maisha yake. Ndiyo maana watu humwambia kwamba, “maskini huyu hata uumpe namna gani hana shukrani – tumbo.”

Kitendawili hicho, hufundisha watu juu ya kuwa na moyo wa shukrani kwa misaada wanayopewa katika maisha yao, ili waweze kupata Baraka za kuishi vizuri kwenye familia zao.

Luka 17: 11-19.

Mathayo 5:3.

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

HOWEVER YOU GIVE THIS POOR HAS NO GRATITUDE – STOMACH.

This riddle looks at the stomach and its reception of food. This stomach receives food which is eaten by the eater without giving thanks. Even when it is full, it begins to feel hungry after only a short time. That is why people tell each other that, “however you give this poor has no gratitude – stomach.”

This riddle is compared to the person who is ungrateful when he is helped by others, in his life. This person is normally assisted by being given wealth by God and his companions. He finished it and starts to ask for another food again, without giving thanks to his giver. He discourages those who help him in his life.

This person is like the stomach that often receives food without giving thanks to its giver, because he also consumes the things which are given to him asks for another food again without giving thanks to those who help him in his life. That is why people say to him that, “however you give this poor has no gratitude – stomach.”

This riddle imparts in people an idea on how to be grateful to those who help them in their daily lives, so that they can receive blessings for living well with their societal members in their families.

Luke 17: 11-19.

Matthew 5: 3.

Imbuki ya kalagu yiniyo ilolile bhub’inzi na bhuli wi guwa bho bhanhu. Iliguwa linilo, jilijiliwa ijo jigaliwagwa guti ligagi lya bhusiga. Ilyoyi ulu ulilya ulimala ligasagilaga ilitindi ilo ligahambagwa lyab’iza iguwa hangi. Hunagwene abhanhu bhagiganilaga giki, “nagab’asinzila abhana bhane ng’ombe b’ulya nyama b’uguhanga untila gub’i ng’ombe – iguwa.”

Ikalagu yiniyo, igalenganijiyagwa kuli nimi uyo agasajaga mbiyu ja gudula gulimila migunda mitale ya kumpandikila jiliwa jingi, umukikalile kakwe. Umunhu ng’wunuyo, agalimaga migunda mitale iyo igampandikilaga jiliwa ijo agajilyaga mpaka utuula mbiyu ja gulimila migunda mitale bhuli ng’waka, aha kaya yakwe, kunguno ayidebhile isolobho ya mbiyu jinijo. Uweyi agapandikaga sabho ninyi kunguno ya b’utuuji bhokwe bho mbiyu jinijo, ijo jigang’winhaga bhusabhi bhutale, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga na bhana abho bhagalya ligulwa bhulihamba ilitindi lyalyo lyub’iza iguwa, kunguno nuweyi agahambaga imbuyi ja jiliwa jakwe, opandika jiliwa jingi, umubhulimi bhokwe. Uweyi agabhalanga abhana bhakwe ugusaga mbiyu ja gulimila bhuli ng’waka, umukikalile kabho. Hunagwene agabhawilaga abhanhu giki, “nagab’asinzila abhana bhane ng’ombe b’ulya nyama b’uguhanga untila gub’i ng’ombe – iguwa.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na witegeleja bho gusaja mbiyu ja guhamba hangi bhuli ng’waka, kugiki bhadule gupandika sabho ningi, umuwikaji bhobho.

Mathayo 13:8.

KISWAHILI: KITENDAWILI – TEGA.

NILIWACHINJIA WANANGU NG’OMBE WAKALA NYAMA WAKAUPANDA MKIA UKAWA NG’OMBE – MUWA.

Chanzo cha kitendawili hicho, chaangalia ukataji na ulaji wa muwa walio nao watu. Muwa ni chakula ambacho huliwa kama mbua wa mtama. Muwa huo ukiliwa hubakia sehemu isiyokomaa ya mwishoni ambayo hupandwa na kuwa muwa tena. Ndiyo maana watu huhadithiana kwamba, “niliwachinjia wanangu ng’ombe wakala nyama wakaupanda mkia ukawa ng’ombe – muwa.”

Kitendawili hicho, hulinganishwa kwa mkulima yule anayebakisha mbegu za kupanda mashamba makubwa ya kumpatia mavuno mengi kila mwaka, katika maisha yake. Mtu huyo, hulima mashamba makubwa ambayo humpatia mafuno mengi, ya kutumia hadi kusaza kama mbegu za kutosha kumsaidia kulima mashamba mengine makubwa zaidi kila mwaka. Yeye huyalima mashamba hayo makubwa kila mwaka kwa sababu ya kuielewa faida ya kutunza mbegu, maishani mwake.

Mtu huyo, hufanana na watoto wale waliokula muwa wakapanda mbegu ya sehemu iliyobakia, kwa sababu naye hutunza mbegu za kupanda kila mwaka, katika kilimo chake. Yeye huwafundisha pia watoto wake namna ya kutunza mbegu hizo na kuzitumia kila mwaka. Ndiyo maana yeye huwaambia watu wake kwamba, “niliwachinjia wanangu ng’ombe wakala nyama wakaupanda mkia ukawa ng’ombe – muwa.”

Kitendawili hicho, hufundisha watu juu ya kuwa na umakini wa kutunza mbegu za kuwawezesha kulima makubwa makubwa kila mwaka, ili waweze  kupata mafanikio mengi zaidi, maishani mwao.

Mathayo 13:8.

 

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

I SLAUGHTERED A COW FOR MY CHILDREN WHO ATE MEAT AND PLANTED A TAIL WHICH BECAME A COW – SUGARCANE.

This riddle speaks about the cutting and eating of sugarcane that people have. Sugarcane is a food that is eaten like millet tree. When it is eaten, the remaining sugarcane is the unripe part of the plant, which is replanted. That is why people say to one another that, “I slaughtered a cow for my children who ate the meat and planted a tail which became a cow – Sugarcane.”

This riddle is compared to a farmer who sows seed on a large field and harvests a good crop each year, in his lifetime. This man cultivates large plots of land that provide him with a good harvest, which he can use for growing many seeds enough to help him in cultivating other large fields each year. He cultivates these large fields every year because he understands the benefits of seed caring, in his lifetime.

This man, like the children who ate the sugarcane and planted the seed of the rest of the field that produced others crops, because he also takes care of the sowing seed every year, in his cultivation. He also teaches his children on how to take care of the seeds enough to use them year after year. That is why he tells his people that, “I slaughtered a cow for my children who ate the meat and planted a tail which became a cow – sugarcane.”

This riddle teaches people on how to take care of the seeds that will enable them to grow big crops every year, so that they can have more successes in their lives.

Matthew 13: 8.

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.