Sukuma

506. KALAGU – KIZE. NG’WIMEJI ONE NGINU NO, DINGILI DINGILI MUMHO WIGUSHA:- BOLI.

Imbuki ya kalagu yiniyo yilolile ginhu ijo jigitanagwa boli. Iboli lili liginhu libhilingu. Ulu lyushindilwa mpaga lyokala myuyi, ligidamagukaga ulu lyatalijiwa hasi lyita, ‘dingili dingili’. Hunagwene abhanhu bhagiganilaga gigi, ‘ng’wimeji one nginu no, dingili dingili mumho wigusha’ bhashosha, ‘Boli.’

Ikalagu yiniyo igalenganijiyagwa kubhanhu abho bhagatumilaga solobho ya wimeji bhobho, bho gubhalunguja abhichabho abho bhali mumayange. Abhanhu bhenabho bhagadulaga nulu gubhasesha abhanhu abho bhali na mayange.

Abhanhu bhenabho, bhagabhutumilaga uwimeji bhobho bho gubhambilija abhichabho uguitumama na bhuyegi imilimo yabho. Akikalile kabho kenako kagabhalunguja abhichabho abho bhali mumayange na gubhinha nguzu ja kuitumama milimo yabho bhobhuyegi. Hunagwene abhanhu bhagiganilaga giki, ‘ng’wimeji one nginu no, dingili dingili mumho wigusha’ bhashosha, ‘Boli.’

Ikalagu yiniyo yalanga bhanhu gubhutumila uwimeji bhobho bho gwilunguja ahikanza lya mayange, na gwikomeleja gutumama milimo yabho bhobhuyegi, kugiki bhadule gujibheja chiza ikaya jabho.

(Waefeso 4:1-7; 2Wakorintho 2:1-3; Mathayo 10:16-22; 1Wakorintho 9:22-23).

KISWAHILI: KITENDAWILI – TEGA: MTANI WANGU NI MNENE MNO DINGILIDINGILI NDIKO KUCHEZA KWAKE – MPIRA.

Chanzo cha kitendawili hiki chaangalia kitu kiitwacho mpira. Kwa kawaida, mpira ni mkubwa, sawa na kitu kinene na ni wa mviringo. Ukijazwa upepo na kuachiwa chini, hudundadunda pale chini ukitoa sauti ya ‘dingilidingili’. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mtani wangu mnene mno dingilidingili ndiko kucheza kwake’ na kujibu, ‘mpira’

Kitendawili hicho chaangalia watu wale ambao huutumia utani wao kwa faida ya kuwafariji wenzao walio katika matatizo mbalimbali. Watu hao wenye utani huweza hata kuwachekesha watu hao walio katika matatizo.

Watu hao huutumia utani wao kwa kuwasaidia wenzao katika kuyatekeleza vizuri majukumu yao. Maisha yao huwafariji wenzao walioko kwenye matatizo mbalimbali, kwa kuwapatia furaha ya kuzitekeleza kazi zao. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mtani wangu ni mnene mno, dingilidingili ndiko kucheza kwake’ na kujibu, ‘Mpira’.

Kitendawili hicho hufundisha watu kuutumia utani wao katika kufarijiana wakati wa shida, na kuhimizana kufanya kazi katika kuyatekeleza kwa furaha majukumu yao ya kila siku, ili waweze kuziendeleza vizuri familia zao.

(Waefeso 4:1-7; 2Wakorintho 2:1-3; Mathayo 10:16-22; 1Wakorintho 9:22-23).

african-players

ENGLISH: I HAVE A RIDDLE – LET IT COME: MY JOKER IS TOO FAT, THUMP-RINGING IS HOW HE PLAYS – A BALL.

The origin of this riddle is something called a ball. A ball is usually big and round. When pressurised and released to the ground, it bounces and makes a tump ringing sound. That is why people pose ariddle that, ‘my joker is too fat, thump-ringing is how he plays and reply, ‘A ball.’

The riddle is used with reference to those people who use their jokes for the benefit of others in various problems. Such people may even make fun of their people in difficult situations.

These people use their jokes to help their peers in fulfilling their responsibilities. Their lives give comfort to others who are in various forms of sufferings, giving them the joy of doing their work with happiness. That is why people pose a riddle, ‘My joker is too fat, thump-ringing is how he plays’ and reply, ‘a ball.’

This riddle teaches people to use their jokes in comforting one another in times of difficulty, and encouraging one another to work happily in their daily responsibilities, so that they can better the wellbeing of their families.

(Ephesians 4: 1-7; 2 Corinthians 2: 1-3; Matthew 10: 16-22; 1 Corinthians 9: 22-23).

505. KALAGU – KIZE. UKUNUMA NSULULU N’UKUBHUTONGI NSULULU:- LIWINGA.

Imbuki ya kalagu yiniyo yilolile wingi bho bhanhu ha liwinga. Ahawinga bhagikalaga bhalihoyi bhanhu bhingi abho bhayegile. Bhagimbaga na gutambila, ukunu bhali mbita nhale abho bhagamanaga bhuyunja na gutula mhundu. Hunagwene abhanhu bhagiganilaga giki, ‘ukunuma nsululu nukubhutongi nsululu’ bashosha giki ‘liwinga’.

Ikalagu yiniyo igalenganijiyagwa kubhanhu abho bhagikalaga halumo bho ng’wigwano gutale. Abhanhu bhenabho bhagiyambilijaga kihamo umumakanza ga bhuyeji bhobho.

Abhoyi bhagikalaga nsululu guti go hawinga, kunguno na abhoyi bhagiyambilija bho bhuyeji umukikale kabho. Bhagabhalanjaga na bhichacho, gwiyambilija uguitumama imilimo yabho yiniyo. Hunagwene abhanhu bhagiganilaga giki, ‘ukunuma nsululu n’ukubhutongi nsululu’ bhashosha, ‘liwinga.’

Ikalagu yiniyo yalanga bhanhu gutumama milimo yabho halumo, kugiki bhadule ugujibheja chiza ikaya jabho. Ubhulihamo bhunubho bhugubhambilija ijinagupandika matwayo mingi, umuwikaji bhobho na gwendelea guyega kihamo.

(Marko 10:1-10; Yohane 2:1-12; Mathayo 15:32-39).

KISWAHILI: KITENDAWILI – TEGA: NYUMA MSURURU NA MBELE MSURURU – HARUSI.

Chanzo cha kitendawili hiki ni wingi wa watu harusini. Harusini mara nyingi huwa na watu wengi sana, ambao hufurahia kwa namna mbalimbali. Wengine huimba na kucheza, na wengine hupiga vigelegele huku wakitamba kwa namna mbalimbali, katika umati huo mkubwa. Ndiyo maana watu hutegeana kitendawili kwamba, ‘nyuma msururu na mbele msururu’ na kujibu, ‘Harusi’.

Kitendawili hicho chalinganishwa kwa watu wale ambao huishi katika umoja wa kuelewana kwa kiwango kikubwa. Watu hao husaidiana kwa pamoja katika kuyatekeleza majukumu yao ya kila siku, kwa furaha. Huendelea kuzijenga familia zao kwa ushirikiano mzuri.

Watu hao hulingana na msururu wa watu walioko kwenye harusi, kwa sababu ya umoja wao wa kusaidiana katika kuyatekeleza vizuri majukumu yao. Ndiyo maana watu hutegeana kitendawili kwamba, ‘nyuma msururu na mbele msururu’ na kujibu, ‘harusi.’

Kitendawili hicho chafundisha watu kufanya kazi zao kwa ushirikiano, ili waweze kuziendeleza vizuri familia zao. Ushirikiano huo utawasaidia katika kupata mafanikio mengi maishani mwao, na kuendelea kufurahi kwa pamoja pale wanapoishi.

(Marko 10:1-10; Yohane 2:1-12; Mathayo 15:32-39).

africa wedding

bhitoji

ENGLISH: I HAVE A RIDDLE – LET IT COME: THERE IS A QUEUE AT THE BACK AND AT THE FRONT – A WEDDING.

The origin of this riddle is the mass of people at a wedding. In most cases, there will be many people, who enjoy it in various ways. Some sing and ululate, while others clap and dance in different forms, in a large crowd. That’s why people pose a riddle that ‘there is a queue at the back and at the front’ and reply, ‘a wedding.’

This riddle is use in comparison to refer to those people who live in unity and great harmony. These people help each other in fulfilling their daily tasks happily together. They continue to build their families cooperatively.

These people are, in fact, like a queue of people at a wedding, because of their unity in helping each other in fulfilling their responsibilities. That is why people pose a riddle that ‘there is a queue at the back and at the front’ and reply, ‘a wedding.’

This riddle teaches people about working together, so that they can better their families. Such cooperation will help them achieve notable success in their lives, and continue to enjoy their common life.

(Mark 10: 1-10; John 2: 1-12; Matthew 15: 32-39).

504. LYABHUMENDE GITI LIJISINZA.

Imbuki ya kahayile kenako yilolile ginhu ijo jigitanagwa jisinza. Ijisinza nulu jigasimbilwa hasi, uyo agulimaga agujipunila jitali jilijidimu, giti numo jalili aha gwandya. Ijoyi nulu jigagwila gutu, jigikalaga jidimu duhu, jidagalukaga. Hunagwene abhanhu bhagayombaga giki, ‘lyabhumende giti lijisinza.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adatinginyiyagwa sagala, umukikalile kakwe. Umunhu ng’wunuyo, agimaga ha bhung’hana ilali, bho pye amakanza. Uweyi alemile ugusegeja nulu ugusegejiwa ahabhung’hana bhunubho.

Umunhu ng’wunuyo alinshikanu ijinaguwikalana ubhung’hana bhunubho. Hunagwene agalenganijiyagwa na jisinza ijo jilijidimu bho pye amakanza, kunguno nang’hwe, alindimu ugubhuleka ubhung’hana bhunubho, umukikalile kakwe. Uweyi adebhile ugubhalanga na bhiye ugubhumana ubhung’hana bhunubho, nuguwikalana. Hunagwene abhanhu bhaganyombaga giki ‘lyabhumende giti lijisinza.’

Akahayile kenako kalanga bhanhu gubhumana ubhung’hana na gubhiza bhashikanu ijinaguwikalana ubhunghana bhunubho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Mathayo 7:24-27; Mathayo 16:13-20; 1Petro 4:12-19).

KISWAHILI: NI IMARA KAMA CHUMA.

Chanzo cha msemo huu, chaangalia kitu ambacho huitwa chuma. Chuma hicho, hata kikichimbiwa chini, alimaye pale kilipochimbiwa atakikuta kikiwa imara kama kilivyokuwa mwanzoni. Chenyewe, hata kikipata kutu, huendelea kuwa kigumu tu; hakigeuki kuwa kilaini. Ndiyo maana watu husema kwamba, ‘ni imara kama chuma.’

Msemo huu hulinganishwa kwa mtu yule asiyetetereka ovyo maishani mwake. Mtu huyo husimama imara katika ukweli wakati wote. Yeye hukataa kuyumbishwa wala kuondolewa kwenye ukweli huo.

Mtu huyo alishaimarika katika kuuishi ukweli huo, hadi kufikia hatua ya kuwa mfano wa kuigwa na wenzake. Ndiyo maana yeye hulinganishwa na chuma kilivyo madhubuti muda wote, kwa sababu naye ni mgumu kuuacha ukweli huo maishani mwake.

Yeye anafahamu pia kuwafundisha wenzake kuuelewa ukweli na kuuishi katika maisha yao ya kila siku. Ndiyo maana watu humsema kwamba ‘ni imara kama chuma.’

Msemo huo hufundisha watu kuufahamu na kuuishi ukweli kwa ukamilifu, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 7:24-27; Mathayo 16:13-20; 1Petro 4:12-19).

chuma

ENGLISH: IT IS ‘AS STRONG AS IRON’.

The origin of this saying is something called iron. Even when it is burried, someone will eventually find it as strong as it was in the beginning when one digs it out. Even if it gets rusty, it just remains strong; it does not turn out to be soft. That’s why people say, ‘As strong as iron.’

The saying is used comparatively to refer to a person who is not swayed in life as regards truth. That person always stands firm on the truth. He refuses to be swayed or shaken from that truth.

Such a person is steadfast in living the truth, to the point of being a role model to others. That is why he is compared to a hard metal that remains so at all timse, because he/she too is hard to let go of the truth in his life.

He also knows how to teach others about understanding the truth and living it in their daily lives. That is why people describe such a person, ‘As strong as iron.’

The saying teaches people about understanding and living the truth to the fullest so that they can adequately succeed in their lives.

(Matthew 7: 24-27. Matthew 16: 13-20. 1Peter 4: 12-19).

503. KALAGU – KIZE. BHALI LINHA HIGULYA NA MAGODI MASOGA GAPE NA GAPI:- BALABABU.

Imbuki ya kalagu yiniyo, ilolile jisumva ijo jigitanagwa balababu. Ijisumva jinijo jigikalaga jisoga kulwagubhiza na mimili yape na yapi, ijo jigalalaga. Hunagwene abhanhu bhagiganilaga giki, ‘bhalilinha higulya na magodi masoga gape na gapi’ bhashosha giki ‘balababu’.

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo agikalaga na bhanhu bhingi bho gujilanija nabho chiza. Umunhu ng’wunuyo adebhile igiki, bhuli munhu aliheke guti umo obyalilwa, kunguno abhanhu bhadikolaga pye abhose, nulu bhagabhiza bhali bha myaji umo.

Umugubyalwa na myaji umo chiniko, umo obho adulile gubhiza nihanga lingi ilo lidikolile na bhiye. Umunhu ng’wunuyo, agabhalanjaga abhiye gwikala halumo chiza, kunguno, pye abhose bhali bhanhu ng’wa Mulungu. Hunagwene bhagiganilaga abhanhu giki, ‘bhalilinha higulya na magodi masoga gape na gapi’ bhashosha, ‘balababu.’

Ikalagu yiniyo yalanga bhanhu guyegela gwikala halumo, nulu amakobha gabho gagabhiza galiheke chiniko, kugiki bhadule gwiyambilija ugujibheja chiza ikaya jabho umuwikaji bhobho.

(Wagalatia 5:16-26; Mathayo 25:31-46; Mathayo 13:24-30).

KISWAHILI: KITENDAWILI – TEGA: WANAPANDA JUU NA MAKOTI MAZURI MEUPE NA MEUSI – VIPEPEO.

Chanzo cha kitendawili hiki chaangalia viumbe waitwao vipepeo. Viumbe hao huruka na wengi wao huwa na rangi nzuri nyeupe na nyeusi. Ndiyo maana watu hutegeana kitendawili kwamba, ‘wanapanda juu na makoti mazuri meupe na meusi’ na kujibu, ‘vipepeo.’

Kitendawili hicho hulinganishwa kwa mtu aishiye na watu wengi vizuri. Mtu huyo anaelewa kwamba kila mtu hutofautiana na mwingine kama alivyozaliwa, kwa sababu watu huwa hawafanani wote, hata kama wamezaliwa na mzazi mmoja.

Watu hao hutofautiana katika kuzaliwa huko; wengine wanaweza kuwa na sura ambazo hazifanani na wenzao. Mtu aliye na sura tofauti huwafundisha wenzake kuishi vizuri katika umoja, kwa sababu wote ni watu wa Mungu. Ndiyo maana watu hutegeana kitendawili kwamba, ‘wanapanda juu na makoti mazuri meupe na meusi’ na kujibu, ‘vipepeo.’

Kitendawili hicho chafundisha watu kufurahia kuishi katika umoja wao vizuri, pamoja na kuwepo kwa tofauti za sura na rangi zao, ili waweze kusaidiana katika kuzindeleza vizuri familia zao maishani.

(Wagalatia 5:16-26; Mathayo 25:31-46; Mathayo 13:24-30).

butterfly-balababu

ENGLISH: I HAVE A RIDDLE – LET IT COME: ‘THEY CLIMB HIGH WITH BEAUTIFUL WHITE AND BLACK COATS – BUTTERFLIES.

The origin of this riddle come from the creatures called butterflies. These creatures fly and most of them have beautiful white and black bodies. That’s why people pose a riddle, ‘They climb high with beautiful white and black coats and reply, ‘butterflies.’

The riddle is comparatively used with reference to a person who lives well in company of many people. Such a person understands that everyone is different; even those who are born from the same parents are never the same.

Such individuals are differing in their births and upbringing; among them, others may have features that are not the same as their siblings. These teach others to live in unity, because they are all God’s people. That is why people pose a riddle that, ‘they climb high with beautiful white and black coats’ and reply, ‘butterflies.’

This riddle, teaches people to enjoy living in harmony, despite their racial differences, so that they can help each other in their families’ well-being.

(Galatians 5: 16-26; Matthew 25: 31-46; Matthew 13: 24-30).

502. KALAGU – KIZE. AMANILE UGOLA ALIYO ADAMANILE IJOALOLA:- NGOKU.

Imbuki ya kalagu yiniyo ilolile kasiminzile ka ngoku. Ingoku ulu ilisiminza igalekaga bholange umo ilibhitila. Hangi nu lugendo loyo, lulilogwigondagonda, kunguno ludasululaga. Hunagwene abhanhu bhagiganilaga giki, ‘amanile ugola aliyo adamanile ijoalola’ bashosha giki ‘ngoku’.

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo, agalekaga jigemelo ja wiza umukikalile kakwe. Umunhu ng’wunuyo, agabhalungujaga chiza abho bhali mumakoye. Uweyi agatumamaga milimo yakwe, bho nduhu uhadikijiwa, nulu gulindila gwizukijiwa na ungi, kunguno aidebhile ingelelo ya milimo yakwe.

Uweyi agikolaga ni ngoku, kunguno nanghwe agolaga ginhu jilebhe, ijo abhiye bhagilangaga gutumama milimo yabho, chiza gubhitila wikaji bhokwe. Hunagwene agabhaganilaga abhanhu giki, ‘amanile ugola aliyo adamanile iji alola’ bhashosha, ‘ ngoku.’

Ikalagu yiniyo, yalanga bhanhu kuwalekela abhanhu bhabho, meng’ho ja gudula gubhakomeleja guitumama imilimo yabho, bho bhuyegi bhutale, kugiki bhadule ugujibheja chiza ikaya jabho.

(Zaburi 23:1-4. Mathayo 11:25-30. 1Petro 5:8-11)

KISWAHILI: KITENDAWILI – TEGA: ANAJUA KUCHORA LAKINI HAJUI AKICHORACHO – KONOKONO.

Chanzo cha kitendawili hiki ni utembeaji wa konokono. Konokono akitembea, huchora mchoro anamopitia. Pia mwendo wake ni wa kupindapinda; si ule ulionyooka. Ndiyo maana watu hutegeana kitendawili kwamba ‘anajua kuchora lakini hajui akichoracho’ na kutoa jibu la ‘konokono’.

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye, huacha mfano mzuri wa kuishi vizuri na watu, kupitia maisha yake. Mtu huyo, huwafariji vizuri wale walioko kwenye matatizo mbalimbali. Yeye pia hutekeleza majukumu yake, bila kulazimishwa wala kusubiri kuambiwa na mwingine, kwa sababu anayaelewa vizuri, yalivyo, na namna ya kuyatekeleza.

Mtu huyo, hufanana na konokono achoravyo kwa bidii, kwa sababu naye huchora kitu fulani ambacho wenzake, hukiona na kujifunza namna ya kuyatekeleza majukumu yao vizuri, kupitia maisha yake. Ndiyo maana yeye huwahadithia watu wake kwamba, ‘anafahamu kuchora lakini hajui kile anachokichora’ na kujibu, ‘ konokono.’

Kitendawili hicho, chafundisha watu kuacha alama za kuwahimiza wenzao kuyatekeleza majukumu yao, kwa furaha kubwa, kupitia maisha yao, ili waweze kuziendeleza vizuri familia zao.

Zaburi 23:1-4. Mathayo 11:25-30. 1Petro 5:8-11.

ngoku

ENGLISH: I HAVE A RIDDLE – LET IT COME: HE KNOWS HOW TO DRAW BUT DOESN’T KNOW WHAT HE DRAWS – A SNAIL.

The origin of this riddle is the snail walk. As the snail walks, it leaves drawings along its passage. Also, its motion is not a straight one. That is why people pose a riddle, ‘He knows how to draw but doesn’t know what he draws‘ and reply ‘a snail’.

This riddle, compared to the individual, leaves a good example of how to live well with people, through his life. The person, in turn, comfort those in distress. He also carries out his duties, without being forced or waiting to be told by another, because he understands them well, what they are, and how to carry them out.

The man is like a hard-working snail, because he also draws on something his colleagues see, and learn how to carry out their duties, through his life. That is why he tells his people that, ‘it knows how to draw but it doesn’t know what it draws: – a snail.’

This riddle, teaches people about leaving markers to encourage their peers to carry out their responsibilities, with great joy, through their lives, so that they can better their families.

(Psalm 23: 1-4; Matthew 11: 25-30; 1Peter 5: 8-11)