Sukuma

940. KALAGU – KIZE. NG’WISHIGU ALIYO ADIOGUSEJIWA – LIJIGANGA.

Ikalagu yiniyo ihoyelile lijipanga. Ilijiganga liniyo, lili liwe litale ilo lidasegejiyagwa na mhunhu oseose kunguno lyasumva chene. Ilyoyi lili lidito ilo lidilyagushingisha nulu hado nu nshindiki olyo. Hunagwene abhanhu bhagiganilaga giki, “ng’wishigu aliyo adiogusegejiwa – lijiganga.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agadimilaga nhungwa ja wiza bho nduhu ugutinginyiwa na munhu ose ose, umukikalile kakwe. Umunhu ng’wunuyo, alemile ugugaleka amiito gakwe agawiza mumo bhagang’witila abhanishi bhakwe, kunguno agapandikaga mbango ja gufumila kuli Mulungu uyo ang’wisanije, umuwikaji bhokwe.

Umunhu ng’winuyo, agikolaga ni liwe ilo lidasegejiyagwa na oseose, kunguno nuweyi alemile uguyileka imihayo iya nhana, umukikalile kakwe. Uweyi agabhalangaga abhanhu bhakwe guyidimila imihayo ya ng’wa Mulungu bho kikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ng’wishigu aliyo adiogusegejiwa – lijiganga.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gudimilaga chiza inhungwa ja wiza bho gunzunya na gung’wisanya Mulungu shigu jose, kugiki bhadule gupandika mbango ja gwikala chiza na bhichabho, umuwikaji bhokwe.

Waefeso 6:10 – 17.

Wagalatia 5:1.

Tito 2:1-2.

KISWAHILI: KITENDAWILI – TEGA.

YU IMARA LAKINI HASOGEZWI – MWAMBA.

Kitendawi hicho huongelea Mwamba. Mwamba huyo, ni jiwe kubwa ambalo halisogezwi na mtu kwa sababu limeumbwa hivyo. Lenyewe ni zito lisilo tigiswa hata kidogo na msukumaji wake. Ndiyo maana watu humwambia kwamba, “yu imara lakini hasogezwi – mwamba.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huishikiria tabia njema bila kutikishwa na mtu, katika maisha yake. Mtu huyo, hataki kuyacha matendo yake mema hata maadui zake wamtigise kiasi gani, kwa sababu hupata Baraka kutoka kwa Mungu amwaminiye ambazo humsaidia kuyashikiria mema hayo, maishani mwake.

Mtu huyo, hufanana na lile jiwe lisilosogezwa na yeyote, kwa sababu naye hataki kuiacha tabia yake hiyo njema yimwezeshayo kuishi maisha mema, maishani mwake. Yeye huwafundisha watu wake namna ya kuyaishi maneno ya Mungu kwa njia a maisha yake. Ndiyo maana watu humwambia kwamba, “yu imara lakini hasogezwi – mwamba.”

Kitendawili hicho, hufundisha watu juu ya kuyaishi maadili mema kwa kumwamini Mungu siku zote, ili waweze kupata Baraka za kuishi vizuri na wenzao, maishani mwao.

Waefeso 6:10 – 17.

Wagalatia 5:1.

Tito 2:1-2.

 

stone-11

stone-12

ENGLISH: I HAVE A RIDDLE – LET IT COME.

HE IS STRONG BUT NOT MOVED – A ROCK.

This riddle speaks of the Rock. This rock is a huge stone that cannot be moved by any one because it was created in that way. It is heavy to the point of not being moved by its pushers. That is why people say that, “He is strong but not moved – a rock.”

This riddle is compared to a person who adheres to good manners without being shaken by anyone in life. Such person does not want to give up his/her good works no matter how much his/her enemies may scare him/her, because he/she receives blessings from a God who helps him/her enough to hold on to live that good life.

This person is like a stone that no one can move, because he also does not want to give up his good character that enables him to live a good life with others. He teaches his people on how to live the word of God through his life. That is why people say to him that, “He is strong but not moved – a rock.”

This riddle imparts in people an idea on how to live morally by trusting in God at all times, so that they may receive blessings of living well with one another in their lives.

Ephesians 6:10 – 17.

Galatians 5: 1.

Titus 2: 1-2.

coast-rock

939. KALAGU – KIZE. AGWITAGA MBIYU NINGI ALIYO UGUZWA NDUHU – MAMOTO GA MBULA.

Ikalagu yiniyo, iholile mamoto ga mbula. Amamoto ga mbula genayo, gali mizilo ga mingi ahikanza lya gutula mbula. Agoyi gagikolaga nu mhib’i o mbiyu ijo jidazwaga kunguno ulu yutula imbula igenhaga mingi duhu ayo gagahumaga gaja. Hunagwene abhanhu bhagiganilaga giki, “agwitaga mbiyu ningi aliyo uguzwa  nduhu – mamoto ga mbula.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agatumamaga milimo yakwe bho nguzu ningi, umukikalile kakwe. Umunhu ng’wunuyo, agib’egejaga ng’winikili bho gwandya kulima wangu ahikaza lya mbula ja gwandya. Uweyi agagatumilaga chiza aminzi ga mbula jinijo mpaga opandika jiliwa ja mbika ningi, umuwikaji bhokwe.

Umunhu ng’winuyo, agikolaga nu wingi bho mamoto ga mbula, kunguno nu weyi agikomejaga kutumama milimo yakwe bho nguzu ningi ijo jigampandikilaga sabho ningi, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “agwitaga mbiyu ningi aliyo uguzwa  nduhu – mamoto ga mbula.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gwikomeja kutumama milimo yabho bho nguzu ningi, kugiki bhadule gupandika sabho ningi ja gwikoma kujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 24:13.

Waruma 12:1.

Wagalatia 9:6.

Yohana 16:21-22.

Ufunuo 2:10.

Luka 9:62.

 

KISWAHILI: KITENDAWILI  –  TEGA.

ANAMWAGA MBEGU NYINGI LAKINI KUOTA HAKUNA – MATONE YA MVUA.

Kitendawili hicho, huongelea matone ya mvua. Matone hayo ya mvua, ni mapitio ya maji wakati mvua hiyo inanyesha. Yenyewe hufananishwa na mmwagaji wa mbegu ambazo hazioti kwa sababu inaponyesha mvua hiyo, huleta maji tu ambayo hutiririka na kwenda zake. Ndiyo maana watu huhadithiana kwamba, “anamwaga mbegu lakini kuota hakuna –  matone ya mvua.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hufanya kazi zake kwa nguvu nyingi, katika maisha yake. Mtu huyo, hujitegemea mwenyewe kwa kuanza kulima mapema wakati wa mvua za mwanzo. Yeye huyatumia vizuri maji hayo ya mvua mpaga anapata chakula cha aina nyingi, maishani mwake.

Mtu huyo, hufanana na wingi wa matone ya mvua, kwa sababu naye hujibidisha kuyatekeleza kwa nguvu majukumu yake hayo ambayo humpatia mali nyingi, maishani mwake. Ndiyo maana watu humwambia kwamba, “agwitaga mbiyu ningi aliyo uguzwa  nduhu – mamoto ga mbula.”

Kitendawili hicho hufundisha watu juu ya kujibidisha kuyatekeleza kwa nguvu nyingi majukumu yao, ili waweze kupata mali nyingi za kutosha kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 24:13.

Waruma 12:1.

Wagalatia 9:6.

Yohana 16:21-22.

Ufunuo 2:10.

Luka 9:62.

raindrop-

rainy-day-

clover-drops

 

ENGLISH: I HAVE A RIDDLE – LET IT COME.

“HE POURS OUT MANY SEEDS BUT THERE IS NO GERMINATION – RAINDROPS.”

The overhead riddle looks at raindrops. These raindrops are a review of water when it rains. It is likened to a bath of seeds that do not germinate because when it rains, it brings only water that flows and goes away. That is why people tell each other that, “he pours out many seeds but there is no germination – raindrops.”

This riddle is paralleled to the man who performs his deeds with great force, in his life. He is self-sufficient in early plowing during the early rains. He makes good use of this rainwater and gets plenty of food in his life.

This man is like the raindrops, because he also strives to carry out his responsibilities, which give him a lot of wealth, in his life. That is why people say to him that, “he pours out many seeds but there is no germination – raindrops.”

This riddle teaches people on how to work hard enough to fulfill their responsibilities, so that they can earn enough money for running well their families.

Matthew 24:13.

Romans 12: 1.

Galatians 9: 6.

John 16: 21-22.

Revelation 2:10.

Luke 9:62.

923. KALAGU – KIZE. NKULUKULU ONG’WIGUNGULI – MATU.

Imbuki ya kalagu yiniyo, ililola matu. Amatu geneyo gagabhizaga makulukulu umu bhuli chalo jene kunguno agoyi gagigwaga bhuli mhayo, nulu gugafumila kule na ginehe. Hunagwene abhanhu bhagiganilaga giki, “nkulukulu ong’wigunguli  –  matu.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agigwaga mhayo wandra gugusombola kubhiye bho nduhu ugugwideta chiza, umukikalile kakwe. Umunhu ng’wunyo, agitulaga bhumani bho bhuli mhayo uyo aligwigwa bho gwandra gugutangaja kubhiye, kunguno ya kukija gwitegeleja chiza gokwe gunuyo. Uweyi agipondaga soni noyi ulu okanilijiwa na bhiye abho bhayimanile chiza imihayo iyo agayiyombaga yiniyo, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga na matu ayo gagigwaga mihayo mingi bho nduhu uguitegeleja, kunguno nuweyi agatangajaga mihayo bho nduhu uguitegeleja chiza, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “nkulukulu ong’wigunguli  –  matu.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhiza na witegeleja bho mihayo iyo bhagayigwaga haho bhatali ugubhasombolela abhichabho, kugiki bhadule gwikala chiza na bhanhu bhabho, umukaya jabho.

Mwanzo 3:1-7.

2Timotheo 2:16-18.

 

KISWAHILI: KITENDAWILI  –  TEGA.

MWENYEJI WA KIJIJINI  –  MASIKIO.

Chanzo cha kitendawili hicho chaangalia masikio. Masikio huwa na wenyeji wa kwenye kila kijiji kwa sababu yenyewe husikia kila neno hata litokea mbali namna gani. Ndiyo maana watu huhadithiana kwamba, “mwenyeji wa kijijini – masikio.”

Kitendawili hicho hulinganiswa kwa mtu yule ambaye husikia neno na kuanza kulitangaza kwa wengine bila ya kulitafakali kwa makini kwanza, katika maisha yake. Mtu huyo, hujitia kujua kila jambo analoambiwa na kuanza kulitangaza kwa wenzake, kwa sababu ya kuacha kwake kulitafakari kwa makini. Yeye hujisikia aibu anapoambiwa ukweli na wale wanaoyafahamu vizuri, maneno hayo, maishani mwake.

Mtu huyo, hufanana na masikio yaliyosikia maneno mengi bila kuyatafakari kwa makini, kwa sababu naye hutangaza maneno posipo kuyatafakari vizuri kwanza. Ndiyo maana watu humwambia kwamba yeye ni, “mwenyeji wa kijijini – masikio.”

Kitendawili hicho hufundisha watu juu ya kuwa na umakini wa kuyatafakari kwanza maneno wanayoyasikia, kabla ya kuanza kuyatangaza kwa wenzao, ili waweze kuishi vizuri na watu wao katika familia zao.

Mwanzo 3:1-7.

2Timotheo 2:16-18.

man---1

ENGLISH: I HAVE A RIDDLE – LET IT COME.

FAMILIAR OF VILLAGES – EARS.

The foundation of the above riddle looks at the ears. The ears are natives to every village because they can hear any word no matter how far away it sounds. That is why people say to one another that, “familiar of villages – ears.”

This puzzle is compared to the person who hears a word and begins to spread it to others without first paying attention to it, in life. Such person, in turn, pretends to know everything which he/she is told and begins to announce it to others, because of his/her failure to think it through before spreading it. He/she feels ashamed when he/she is told the truth by those who know those words, in life.

This person is like the ears that can hear many words without thinking about them, because he/she also utters words without thinking about them first. That is why people say that he/she is “familiar of villages – ears.”

This riddle imparts in people an idea of being careful by thinking first about the words they hear, before they start spreading them to others, so that they can live well with their people in their families.

Genesis 3: 1-7.

2 Timothy 2: 16-18.

850. NZUB’I ADAB’ITILAGA ILAMBO.

Ulusumo lunulo, lulilola nzub’i o shi, nulu ndilo uyo agaja ogazub’a bhuli hilambo lyene mpaga abhite hoyi, gujilola ishi. Unzub’i ng’wunuyo, agitaga giko kunguno ahayile apandike ndilo nyingi. Hunagwene abhanhu bhagayombaga giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agasulujaga jikolo jilebhe, uyo agab’itaga bhuli kaya yene, umubhusuluja bhokwe. Unsuluja ng’wunuyo, agajaga uliga bhuli aha kaya yene iyo aliyibhona ilugulile unyango, kunguno atogilwe amale gujijinja pye ijikolo ijo alijisuluja, umunimo gokwe gunuyo. Uweyi agapandikaga solobho mhale noyi umubhusuluja bhokwe bhunubho kunguno ya wikomeja bhokwe ubho gubhita bhuli kaya, umutumami bho milimo yakwe.

Umunhu ng’wunuyo, agikolaga nu nzub’i o ndilo uyo agabhitaga bhuli ilambo, kunguno nu weyi agajaga ubhita bhuli kaya, umubhusuluja bhokwe bhunubho. Uweyi abhalangaga abhanhu bhakwe inzila ja guhoya na bhanhu bhingi umubhutumami bhobho, kugiki bhadule gupandika sabho ningi, umumilimo yabho. Hunagwene agabhawilaga abhanhu giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gubhutumila pye uwasa ubho bhali nabho umubhutumami bho milimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

KISWAHILI: MVUVI HAACHI KUPITIA BWAWANI.

Methali hiyo, humwangalia mvuvi wa samaki ambaye hupitia kwenye kila bwawa akitafuta samaki. Mvuvi huyo, hufanya hivyo kwa sababu anataka kupata mafanikio ya kuvua samaki wengi. Ndiyo maana watu husema kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huuza vitu fulani, kwa hupitia kwenye kila familia, katika uuzaji wa biashana yake. Mfanya biashana huyo, huenda akiingia kwenye kila familia ambayo anauona mlango wake uko wazi, kwa sababu anapenda kuuza vitu vyake vyote, katika biashara yake hiyo. Yeye hupata faida kubwa sana katika kazi yake hiyo, kwa sababu ya bidii yake ya kupitia kwenye kila familia, katika utekelezaji wa majukumu yake.

Mtu huyo, hufanana na yule mvuvi wa samaki aliyepitia kwenye kila bwawa, kwa sababu naye huenda akiingia kwenye kila familia, katika biashara yake hiyo. Yeye huwafundisha pia watu wake namna ya kuongea na watu wengi katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, katika kazi zao. Ndiyo maana huwa anawaambia watu kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hufundisha watu juu ya kujibidisha kuzitumia fursa zote walizo nazo, katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

fisherman-1

people-with fish

visser-fishing zanzibar

fishpond-

ENGLISH: THE FISHER-PERSON DOES NOT JUMP A FISHPOND (TRADITIONS ARE LIKE A  LAW).

This proverb focuses on a fisherman who goes through each pond in searching for fish. He does this because he wants to be successful in catching more fish. That is why people say that, “the fisher-person does not jump a fishpond.”

This proverb is compared to the man who sells certain things by passing through every family in his trade. Such trader enters at every family which he sees that its door is open, because he likes to sell all his goods. He gets a lot of benefits from his work, because of his persistence of passing through each family that can buy his goods.

This man is like the fisherman who passed through every pond, because he too goes into every family that can buy his goods. He also teaches his people on how to communicate with many people in fulfilling their duties, so that they may be more successful in their daily activities. That is why he often tells people that, “the fisher-person does not jump a fishpond (traditions are like a law).”

This proverb teaches people on how to strive to use all the opportunities which they have in fulfilling their daily responsibilities, so that they may have more successes in their families.

Luke 24:47.

Acts 1: 8.

Romans 10:18.

Mark 16: 15-16.

849. LWAKA LO NKE O MHIMBI GUBHISA SISA MU NGOBHO.

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo oli na lwaka lo gulya jiliwa, umukikalile kakwe. Olihoyi nkima uyo oli nke o mhimbi. Unkima ng’wunuyo, aginhwa sisa uing’wa mpaka wiguta iyingi uyibhisa mu ng’wenda gokwe.

Aliyo lulu, iki isisa jili ndoto ung’wenda gokwe gugalob’a minzi mpaka umanyika igiki wayib’isaga mu ng’wenda gokwe. Hunagwene abhanhu bhagayombaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina lwaka lo bhulaku bho gulya majiliwa, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga na bhulaku bhutale ubho gulya jiliwa ukunhu adubhiganikaga abhiye, iki agimanaga ng’winikili duhu, kunguno ya bhukalu bhokwe bhunubho ubho nduhu ugubhizuka bhiye. Uweyi agikalaga ulya jiliwa mpaga wiguta na gulisaja bho nduhu ugubhadilila abhiye, aliyo bhalinanuka na nzala aha kaya yake henaho.

Umunhu ng’wunuyo, agikolaga nu nke o  mhimbi uyo agabhisa sisa mu ng’wenda mpaga umanyika aho yagudotya ung’wenda gunuyo, kunguno nu weyi alinaku ogulya majiliwa bho nduhu ugubhadilila abhiye abho bhali na nzala, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka bhulaku bho gulya majiliwa ukunhu bhadubhadililaga abhichabho, kugiki bhadule gugabhana chiza ijiliwa ijo bhalijipandika, umuwikaji bhobho.

2 Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

KISWAHILI: TAMAA YA MKE WA PIMBI KUFICHA CHICHA KWENYE NGUO.

Chanzo cha methali hiyo, kilianzia kwa mtu yule ambaye alikuwa na tamaa ya ulafi wa kula chakula, katika maisha yake. Olikuwepo mwanzamke aliyekuwa mke wa Pinbi. Mwanamke huyo, alipewa chicha akanywa mpaka akashiba na kuificha kwenye nguo yake ile iliyobaki.

Lakini kwa vile chicha hiyo ni mbichi nguo yake ililowa maji mpaka akajulikana kwa watu kuwa alikuwa ameificha chicha hiyo kwenye nguo yake. Ndiyo maana watu walisema kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana tamaa kubwa ya kula chakula, katika maisha yake. Mtu huyo, huwa ana ulafi wa kula chakula kwa kujifikiria yeye mwenyewe tu bila kuwajali wenzake, kwa sababu ya kutaka afaidike yeye peke yake.  Yeye huwa anakula chakula mpaka anasaza bila kuwajali wenzake wanaokosa chakula kwenye familia yake.

Mtu huyo, hufanana na mke wa Pimbi aliyeficha chicha kwenye nguo yake mpaka nguo hiyo ikalowana maji, kwa sababu naye ana ulafi wa kula chakula bila kuwajali wenzake walio na njaa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hufundisha watu juu ya kuacha tamaa ya ulafi wa kula chakula bila kuwajali wenzao, ili waweze kugawana vizuri chakula wanachopata, maishani mwao.

2Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

black-girl

ethiopia-wine

hammer-

ENGLISH: PIMBI’S WIFE’S DESIRE TO HIDE DRINKS IN CLOTHES.

The origin of the proverb can be traced back from a woman who was greedy for eating food in life. There was a woman who was Pinbi’s wife. She was given a drink and drank until she was full and hid the remaining of it in her clothes.

But since such drink was raw her clothes became wet until it became known to the people of that area. That is why people said, “pimbi’s wife’s desire to hide drinks in clothes.”

This proverb is compared to a person who has a strong desire to eat, in life. Such person is obsessed with eating food without considering others because such desire for only benefiting him/herself. He/she often eats food to the point of stopping caring about his/her fellow food in the family.

This man is like the wife of Pimbi who hid drink in her clothes until the garment was wet, because he/she too is greedy enough to eat food without caring for others who are hungry in life. That is why people say to him/her that, “Pimbi’s wife’s desire to hide drinks in clothes.”

This proverb teaches people about giving up the greed of eating food without caring for others in the family, so that they can nicely share the food which they get in their lives.

2 Samuel 12: 4-6.

2 Samuel 12: 9-10.

Psalm 55:11.

Psalm 78:18.

hilippians 2: 8-9.