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1211. NDUHU UYO WIMANILE INTONDO.

Aho kale olihoyi munhu uyo owilagwa aje gujutumama milimo yakwe ohaya giki, aguja ntondo. Umunhu ng’wunuyo, agikala adalimile ungunda mpaga nose jushila ijidiku, kunguno ya gumana wiganika giki aguja ntondo aliyo adaimanile intondo yiniyo. Hunagwene abhanhu bhagang’wila giki, “nduhu uyo wimanile intondo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alingokolo ugutumama imilimo ya aha kaya yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agapangaga uguja ukumilimo bho mihayo duhu ulu lwashika ilikanza lya gutumama, okija, kunguno ya bhugokolo bhokwe, umuwikaji bhokwe. Uweyi agikalaga ukoya na nzala ya gugaiwa jiliwa aha kaya yakwe kunguno ya bhugokolo bhokwe ubho guleka gutumama milimo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo owilagwa aje agatumamile milimo yahaya giki aguja ntondo, mpaga nose jushila ijidiku, kunguno nuweyi agapangaga kuja kujutumama milimo okija, kunguno ya bhugokolo bhokwe, mpaga nose ogaiwa ijiliwa aha kaya yakwe, ukukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “nduhu uyo wimanile intondo.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka bhugokolo bho gutumama milimo kugiki bhadule gwigulambija kuitumama chiza imilimo ya gubhapandikila sabho ja gutumila umukaya jabho.

Mathayo 6:32.

Yakobo 4:14.

Luka 12:29.

KISWAHILI: HAKUNA AIJUAYE KESHO.

Hapo zamani alikuwepo mtu mmoja aliyekuwa akiambiwa na watu aende kufanya kazi, na kuwajibu watu hao kwamba, atatenda kesho. Mtu huyo, aliishi bila kulima shamba mpaka mwishowe kipindi cha masika kikapita, kwa sababu ya kufikiria kwamba ataenda kesho bila kuelewa kwamba, hiyo kesho haijui. Ndiyo maana watu walimwambia kwamba, “hakuna aijuaye kesho.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mvivu wa kufanya kazi kwenye familia yake, katika maisha yake. Mtu huyo, hupanga kwenda kufanya kazi kwa maneno tu, ukifika huo wakati, huacha kutekeleza, kwa sababu ya uvivu wake wa kufanya kazi maishani mwake. Yeye huhangaishwa na tatizo la njaa ya kukosa chakula kwenye familia yake kwa sababu ya uvivu wake wa kutofanya kazi, katika maisha yake.

Mtu huyo, hufanana na yule alieambiwa kwenda kufanya kazi apapanga kwenda kesho, bila kutekeleza mwishowe kipindi cha masika kikaisha, kwa sababu naye hupanga kwenda kufanya kazi bila kutekeleza mpaka anakumbwa na tatizo la njaa ya kukosa chakula katika familia yake. Ndiyo maana watu humwambia kwamba, “hakuna aijuaye kesho.”

Msemo huo hufundisha watu juu ya kuacha uvivu wa kufanya kazi kwa kujibidisha kuyatekeleza majukumu ya kuwapatia mali za kutumia katika familia zao, ili waweze kujipatia maendeleo, maishani mwao.

Mathayo 6:32.

Yakobo 4:14.

Luka 12:29.

ENGLISH: NO ONE KNOWS TOMORROW.

Once upon a time there was a man who was being told by people to go to work, and he replied to them saying “I will go tomorrow.” Such person lived without cultivating the field until the spring period was over, because of thinking that he would go tomorrow without understanding that, there is no one who knows the tomorrow. That is why people told him that, “no one knows tomorrow.”

This saying is related to a person who is lazy to work on his family, in his life. Such person plans to go to work only in words, when the time comes, he stops implementing it, because of his laziness in his life. He was worried about the problem of hunger and lack of food in his family because of his laziness of not working, in his life.

This person is similar to the one who was told to go to work without going by planning that he would go tomorrow until the spring period was over, because he also plans to go to work without carrying out until he is faced with problems of hunger and lack of food in his family. That is why people tell him that, “no one knows tomorrow.”

This saying teaches people about stopping working lazily by forcing themselves to fulfill their responsibilities which can provide them with enough assets to use in their families, so that they can make progress in their lives.

Matthew 6:32.

James 4:14.

Luke 12:29.

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1210. LWINZI LWISE LO MASHISHIWE.

Amashishiwe gali mageleshi ayo gagikalaga madamu guti mawe. Bhalihoyi bhanhu abho bhakumbaga lwinzi umuchalo jilebhe. Abhanhu bhenabho bhagalipunila ligeleshi ilo lyalilidimu guti liwe. Abhoyi bhagigulambija gukumba bho gutumila masala gabho chiza mpaga nose bhugapandika maminzi ayo bhagasholaga. Hunagwene bhagayomba giki, “Lwinzi lwise lo mashishiwe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agigulambijaga gutumama milimo midimu bho gutumila masala gakwe chiza mpaga uyimala chiza, umubhutumami bhokwe. Umunhu ng’wunuyo, agatumama milimo yakwe bho gwiganika chiza na wiyumilija bhutale kunnguno ya bhukamu bhowe ubho gutumama milimo bhunubho, umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe kunguno ya bhukamu bhokwe ubho gutumama milimo yakwe chiza chiniko, aha kaya yakwe yiniyo.

Umunhu ng’wunuyo, agikolaga nabho bhagigulambija gukumba lwinzi lo ha mageleshi mpaga bhuduja ugupandika aminzi, kunguno nuweyi agigulambijaga gutumama milimo midimu bho gutumila masala mingi mpaga oyimala chiza, umubhutumami bhokwe bhunubho. Hunagwene agayombaga giki, “Lwinzi lwise lo mashishiwe.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho bho gutumila masala chiza mpaga bhayimala chiza, kugiki bhadule gupandika sabho ningi, umukaya jabho.

Kutoka 3:7-10.

Mwanzo 11:1-8.

KISWAHILI: KISIMA CHETU KINA MIAMBA.

Miamba hiyo ni aina ya mawe yenye ugumu wa kuweza kuvunjika kiraisi yanapogongwa kwa nguvu. Walikuwepo watu waliokuwa wakichimba kisima kwenye kijiji fulani. Watu hao, walikumbana na aina hiyo ya mawe yaliyowapatia ugumu katika kuchimba. Wao walijibidisha kuchimba kwa kutumia akili zao vizuri mpaka mwishowe wakayapata maji waliokuwa wakiyatafuta. Ndiyo maana walisema kwamba, “kisima chetu kina miamba.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujibidisha kufanya kazi ngumu kwa kutumia akili zake vizuri mpaka anazimaliza, katika utekelezaji wa kazi zake. Mtu huyo, huzitekeleza kazi zake kwa kufikiri vizuri na kwa uvumilivu mkubwa mpaka anazimaliza, kwa sababu ya bidii yake hiyo ya kufanya kazi, maishani mwake. Yeye hupata mafanikio ya kuwa na mali nyingi sana kwenye familia yake, kwa sababu ya bidii yake hiyo ya kufanya kazi vizuri, katika maisha yake.

Mtu huyo, hufanana na wale waliojibidisha kuchimba kisima chenye miamba mpaka wakayapa maji, kwa sababu naye hujibidisha kufanya kazi ngumu mpaka anazimaliza vizuri, katika kazi zake. Ndiyo maana husema kwamba, “kisima chetu kina miamba.”

Msemo huo, hufundisha watu juu ya kujibidisha kufanya kazi zao kwa kutumia akili zao vizuri, mpaka wanazikamilisha vizuri, ili waweze kupata mafanikio ya kuwa na mali nyingi, katika familia zao.

Kutoka 3:7-10.

Mwanzo 11:1-8.

ENGLISH: OUR WELL HAS ROCKS.

Rocks are types of hard stones which are hard to break when someone hits them. There were people who were digging a well in a certain village. Those people encountered those kinds of stones which made their work difficult for them to dig. They had to dig by using their minds well until they finally found some water which they were looking for. That is why they said that, “our well has rocks.”

This saying is equated to a person who tries to do hard works by using his mind well until he finishes them, in fulfilling his responsibilities. Such person carries out his tasks by thinking well and with great patience until he finishes them, because of his hard working situation in his life. He achieves success of having a lot of wealth in his family, because of his hard working life.

This person resembles to those who had to dig a well with rocks until they got some water, because he also does hard works until he finishes them well, in his works. That is why he says that, “our well has rocks.”

This saying teaches people about working hard enough to finish their jobs by using their minds well, so that they can get successes of having a lot of wealth, in their families.

Exodus 3:7-10.

Genesis 11:1-8.

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1209. KALAGU –  KIZE. NANHA GWA NTEMI GUDANHAGWA NGI – MBULA.

Imbuki ya kalagu yiniyo ilolile mbula kunguno ulu giki ilitula amamoto yayo gagizaga gagololokile gwinga ng’wigulya. Agoyi gagabhizaga magololoku ugwiza ahasi giti namha gwa Ntemi uyo nulu ngi idadulile ugudanha. Giko ulu ingi idadulule ugudanha ahigulya ya mamoto ga mbula yiniyo. Hunagwene abhanhu bhagayombaga giki, “nanha gwa mtemi gudapanhagwa ngi – mbula.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo alinikujo ukujikolo ijabhatale bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, agajitumamilaga bho likuja litale ijikolo ija bhatale bhakwe bhunabho, kunguno ya lilange lwakwe ilyawiza, umuwikaji bhokwe. Uweyi agabhelelaga abhanhu bhakwe bho gwikala bhikujije chiza aha kaya yakwe kunguno ya nhungwa jakwe ijawiza jinijo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikikolaga na mamoto agambula ayo gadanhagwa ngi, kunguno nuweyi agajitumamila bho likujo litale ijikolo ija bhatale bhakwe bhenabho, aha kaya yakwe. Hunagwene agabhawilaga abhanhu giki, “nanha gwa Ngemi gudadanhagwa Ingi – Mbula.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gujitumila ijikolo ijabhatale bhabho bho likujo litale, kugiki bhadule kupandika mbango ja kujibheja chiza ikaya jabho, umuwikaji bhobho.

1Petro 2:17.

Warumi 12:10.

Warumi 13:7.

KISWAHILI: KITENDAWILI – TEGA.

FIMBO YA MTEMI HAIKANYAGWI NA NZI – MVUA.

Chanzo cha kitendawili hicho chaangalia mvua kwa sababu matone ya mvua hiyo huja yakiwa yamenyoka kutoka juu wakati yanaposhuka. Yenyewe huwa yamenyoka kama fimbo ya Mfalme kiasi cha kushindwa kutua hata Inzi. Yenyewe hushuka yakiwa yamenyoka mpaga kufikia hali ya Inzi kutoweka kutua pale. Hivyo basi, Inzi hawezi kutua kwenye matone hayo ya mvua. Ndiyo maana watu huhadishiana kwa kusema kwamba, “Fimbo ya Mtemi haikanyagwi na Inzi – mvua.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye ana heshima kwenye vitu vya wakubwa wake, katika maisha yake. Mtu huyo, huvifanyia kazi vitu vya wakubwa wake hao kwa heshima kubwa kwa sababu ya malezi yake mema, maishani mwake. Yeye hufanikiwa kuwalea vyema watu walioko kwenye familia yake kwa sababu ya malezi yake mema aliyojifunza, katika maisha yake.

Mtu huyo, hufanana na matone ya mvua ambayo hayakanyagwi na Inzi, kwa sababu naye huvifanyia kazi vitu vya wakubwa wake kwa heshima kubwa, katika familia yake. Ndiyo maana huwaambia watu kwamba, “Fimbo ya Mtemi haikanyagwi na Inzi – mvua.”

Kitendawili hicho, hufundisha watu juu ya kutuvitumia kwa heshima vitu wa wakubwa wao, ili waweze kupata Baraka za kuzilea vyema familia zao, maishani mwao.

1Petro 2:17.

Warumi 12:10.

Warumi 13:7.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

THE KING’S ROD IS NOT TRAMPLED BY FLIES – RAIN.

The overhead riddle looks at the rain because its raindrops come from above as they fall. It is often twisted like a King’s rod to the extent that even a fly cannot land on it. It descends as if it were a snake to reach the status of a fly disappearing to land there. Therefore, the fly cannot land on those raindrops. That is why people argue with each other by saying, “The king’s rod is not trampled by flies – rain.”

This riddle is related to a person who has respect for belongings of his elders, in his life. Such person works for the possessions of his superiors with great respect because of his good upbringing, in his life. He succeeds in raising the people in his family well because of his good education he learned in his life.

This person is like raindrops that are not trampled by flies, because he works for the things of his superiors with great respect, in his family. That is why they tell people that, “The king’s rod is not trampled by flies – rain.”

This riddle imparts in people an idea of using their elders’ things with respect, so that they can get blessings of raising their families well, in their lives.

1 Peter 2:17.

Romans 12:10.

Romans 13:7.

 

 

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1208. ULIGALINZULA YAKI INGOB’O YA NKWILIMA?

Imbuki ya kahayile kenako ilolile Nkwilima na nina bhukwi okwe. Unina bhukwi ng’winuyo, goli ngilo ugwidima ingob’o ya nkwilima okwe. Aliyo lulu umayu ng’wunuyo, agandya guidimagula ingob’o ya nkwilima okwe ng’winuyo. Hunagwene abhanhu bhagamuja giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinibhengwe ukubhanhu abho agikalaga nabho, aha kaya yakwe. Umunhu ng’wunuyo, alina bhutoshi bho gubhadalaha abhanhu bhakwe kunguno ya gwibhona giki aliosolobho nhale gukila abhiye, umuwikaji bhokwe. Uweyi agaikenakulaga ikaya yakwe kunguno ya bhudoshi bhokwe bhunubho ubho gubhitila libhengwe abhiye, aha kaya yakwe.

Umunhu ng’wunuyo, akikolaga nu nina bhukwi uyo agaminzila ikujo unkwilima okwe bho guidimagula ingob’o yakwe, kunguno nuweyi agabhabhinzila ikujo abhanhu bhakwe bho gubhitila libhengwe, umuwikaji bhokwe. Hunagwene abhanhu bhagamujaga giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza ni kujo ukubhichabho bho ndugu ugwisendeja lwande lumo ijinagufunya bhuyanguji, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

KISWAHILI: UNAIPEKUA YA NINI NGUO YA MKWILIMA?

Chanzo cha msemo huo chaangalia Mkwilima na mama mkwe wake. Mama mkwe huyo, ilikuwa ni mwiko kuishika nguo ya mkwilima wake. Lakini mama huyo, alianza kuishikashika nguo hiyo ya mkwilima wake huyo. Ndiyo maana watu walimuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana dharau kwa watu wale anaoishi nao, katika maisha yake. Mtu huyo, ana majivuno ya kuwadharau watu wake hao kwa sababu ya kujiona kuwa yeye ana thamani kubwa zaidi kuliko hao wenzake, maishani mwake. Yeye huivuruga familia yake hiyo kwa sababu ya majivuno yake hayo ya kuwafanyia dharau wenzake, katika familia yake.

Mtu huo, hufanana na yule mama mkwe aliyemvunjia heshima mkwilima wake kwa kuishikashika nguo yake, kwa sababu naye huwavunjia heshiwa watu wake kwa kuwadharau, maishani mwake. Ndiyo maana watu humuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hufundisha watu juu ya kuwa na heshima kwa watu wote bila ya kuwafanyia dharau kwa kuegemea upande mmoja, katika utoaji wa maamuzi, ili waweze kuzilea vizuri familia zao, maishani mwao.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

 

ENGLISH: WHY ARE YOU SEARCHING THE CLOTHES OF THE SON IN LAW?

The cradle of the above saying is about a mother in law who touched clothes of her son-in-law. The mother-in-law was a taboo to hold clothes of her son in law. But she started holding the clothes of her son in law. That is why people asked her that, “Why are you searching the clothes of the son in law?”

This saying is compared to a person who has contempt for people whom he lives with in his life. Such person is proud enough to look down on his people because he thinks that he has more value than his colleagues in his life. He disturbs his family because of his pride in disrespecting his colleagues.

This person is similar to the mother-in-law who dishonored her son in law by grabbing his clothes, because he also dishonored his people by disrespecting them in his life. That is why people ask him that, “Why are you searching the clothes of the son in law?”

This saying teaches people about having respect for all people without insulting them by leaning on one side, in making decisions, so that they can raise their families well, in their lives.

1 Peter 2:17a.

1 John 3:11.

1 John 4:11-12.

 

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1207. KALAGU  –  KIZE.ONKONDYA BHULI UNKWILIMA? – LUSHINGE.

Imbuki ya kalagu yiniyo, ililola lushinge ulo luli na milimo mingi. Ulushinge lunulo, lugatumamilagwa bhuli makanza bho kumanusumila myenda kihamo nu bhudololo bholo. Huna gwene lugalenganijigwa kuli nkwilima kunguno ya wei gumanutumama milimo mingi bhuli makanza niyo bho nduhu ugucha isoni. Uweyi nulu agatung’wa ungi agifunyaga ogagutumama unimo uyo gohayiyagwa mpaga nose agakondaga obhiza guti lushinge. Hunagwene abhanhu bhagiganilaga bho gubhuja giki, “onkondya bhuli umkwilima? – Lushinge.”

Ikalagu yiniyo, ikalenganijiyagwa kuli munhu uyo agabhalekanijaga bhiye uguyitumama imilimo ya ha kaya yakwe, mpaga nose bhakonda, umukikalile kakwe. Umunhu ng’wunuyo, adabhasadagwa abhatumami bha milimo yakwe yiniyo, kunguno ya gwiiganika weyi duhu bho nduhu ugubhadilila abhanhu bhakwe bhenabho, umuwikaji bhokwe. Uweyi agabhapambulaga nose abhageni uja aha kaya  yakwe kunguno ya gubhalubhya bho gutumama milimo midimu ulu bhangeniha chiniko a haka kaya yake yiniyo.

Umunhu ng’wunuyo, agikolaga nuyo agantumamya milimo umkwilima okwe mpaga ukonda guti lushinge, kunguno nuweyi agabhatumamyaga milimo abhanhu bhake mbaga bhakonda bho nduhu ugubhadilila, umuwikaji bhokwe bhunubho. Hunagwene abhanbu bhagamujaga giki, “onkondya bhuli umkwilima? – Lushinge.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gwiyambilija gutumama milimo yabho kihamo bho nduhu ugwilekanija, kugiki bhadule kupandika sabho ningi umukaya jabho.

Waebrania 13:1-3.

1 Petro 1:22.

Yohane 13:34.

KISWAHILI: KITENDAWILI – TEGA.

KWA NINI UMEMKONDESHA MKWILIMA? – SINDANO.

Chanzo cha kitendawili hicho, chaangalia Sindano inayotumika kwa kufanya kazi nyingi. Sindano hiyo, hutumiwa kwa kushonea nguo na magodolo pamoja na wembamba wake huo.

Ndiyo maana watu huifananishwa Sindano hiyo na mkwilima kwa sababu naye hufanya kazi nyingi kila wakati, bila hata ya kuona aibu. Yeye hujitolea kufanya kazi hata zile ambazo ni za wengine, mpaga mwishowe hukonda kutokana na mateso ya kufanya kazi nyingi hizo. Ndiyo maana watu huhadithiana kwa kuulizana kwamba “kwa nini umemkondesha mkwilima? – Sindano.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hutegea kufanya kazi kwa kuwaachia wengine kazi za kwenye familia yake, mpaga mwishowe watu wake hao hukonda. Mtu huyo, huwa hawaonei huruma wafanya kazi wake hao, kwa sababu ya kujijali yeye mwenyewe tu bila ya kuwajali watu wake hao, maishani mwake. Yeye huwaogopesha hata wageni wake kumtembelea katika familia yake kwa sababu ya kuwafanyisha kazi nyingi na ngumu kila wanapomtembelea, kwenye familia yake hiyo.

Mtu huyo, hufanana na yule aliyemtumikisha kazi mkwilima wake mpaka akakonda kama Sindano, kwa sababu naye huwafanyisha kazi ngumu watu wake mpaka wanakonda bila hata ya kuwajali wake hao. Ndiyo maana watu, humuuliza kwamba, “kwa nini umemkondesha mkwilima? – Sindano.”

Kitendawili hicho, huwafundisha watu juu ya kufanya kazi zao kwa ushirikiano wa pamoja bila ya kutegea kwa kuwaachia wenzao, ili waweze kupata mafanikio ya kupata mali nyingi, katika familia zao.

Waebrania 13:1-3.

1 Petro 1:22.

Yohane 13:34.

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

WHY DID YOU MAKE THIN THE SON IN LAW? – NEEDLE.

The foundation of this paradox looks at the Multitasking Needle. The needle is used for sewing clothes and mattresses with its thinness.

That is why people liken it to a son in law who he does a lot of works all the time, without even feeling ashamed. He dedicates himself to work even those that belong to others to the point of losing weight at the end due to the suffering of doing so many jobs. That is why people talk to each other by asking “why did you make thin the son in law?” – Needle.”

This riddle is compared to a person who relies on working by leaving the works in his family to others, but in the end, those people become weak. That person does not feel sorry for his workers, because he only cares about himself without caring about his people in his life. He even scares his guests to visit him in his family because he makes them do a lot of hard works every time when they visit him, in his family.

This person is similar to the one who made his son in law work until he was as thin as a needle, because he also makes his people work hard until they become thin without even caring about them. That is why people ask him that, “why did you make thin the son in law?” – Needle.”

This riddle imparts in people an idea of doing their works in cooperation without relying on others, so that they can achieve success in getting more wealth in their families.

Hebrews 13:1-3.

1 Peter 1:22.

John 13:34.

 

 

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