Sukuma

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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1206. KALAGU – KIZE. MUMO UGANENGELA UDUNASA UNG’WANA NG’WUNUYO – BHUNYENYA.

Imbuki ya kalagu yiniyo ililola kabhunyenya ako kali kadoo noyi nulu ugiyina kugalasa udukadula kunguno ya bhudoni bhogo bhunubho. Ubhunyenya bhunubho  bhuli bhudodo aliyo bhukikalaga bhunoyi noyi ugubhulya. Ukwene huguhaya giki, iginhu jigikalaga na solobho yajo mumho jigadohela. Hunagwene abhanhu bhagiganilaga giki, “mumo uganengela udunasa ung’wana ng’wunuyo – kabhunyenya.”

Ikalagu yuniyo, igalenganijiyagwa kuli munhu uyo agabhadahalaga abhanhu kunguno ya bhudoni bho mimili yabho umukikalile kakwe. Umunhu ng’wunuyo adaibhonaga isolobho ya bhanhu abho bhali hasilili yakwe, kunguno ya libhengwe yakwe linilo umuwikaji bhokwe. Uweyi agadumaga uguyibheja chiza ikaya yakwe kunguno ya gubhadalaha sagala abhanhu bhakwe bhenabho, aha kaya yakwe yiniyo.

Umunhu ng’wunyo, agikolaga nuyo abhudalaha ubhunyenya bho gulola bhudoni bhobho, kunguno nu weyi agabhadalahaga abhanhu abho bhali hasilili yakwe, umuwikaji bhokwe mpaga oduma uguibhona isolobho yabho, aha kaya yakwe yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “mumo uganengela udunasa ung’wana ng’wunuyo – kabhunyenya.”

Ikalagu yiniyo yalanga bhanhu higulya ya kuleka libhengwe lya gubhadalaha sagala abhanhu abho bhali hasilili yabho, kugiki bhadule kupandika matwajo mingi umubhutumami bho milimo yabho, umukaya jabho.

Marko 4:30-32.

1Wakorintho 1:27-28.

KISWAHILI: KITENDAWILI – TEGA.

HATA UJITAHIDI KUMLENGA KWA MSHALE NAMNA GANI MTOTO HUYO HUTAMPIGA – UFUTA.”

Chanzo cha kitendawili hicho, chaangalia ufuta ambao ni mdogo sana. Ufuta hata mtu ajitahidi kuulenga kwa mshale ili aupige hataweza, kwa sababu ya udogo wake huo. Wenyewe ni mdogo lakini ni mtamu kwa kuula. Ndiyo kusema kwamba, kitu hata kikiwa kidogo namna gani, kinafaida yake katika maisha ya mwanadamu. Ndiyo maana watu huhadithiana kwamba, “hata ujitahidi kumlenga kwa mshale namna gani mtoto huyo hutampiga – ufuta.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huwadharau watu walioko chini yake kwa sababu ya udogo wa miili yao. Mtu huyo, huwa haioni faida ya watu walioko chini yake, kwa sababu ya dharau aliyo nayo kwao, maishani mwake. Yeye hushindwa kuilea vyema familia yake kwa sababu ya kuwadharau hovyo watu waliopo kwenye familiya yake hiyo.

Mtu huyo, hufanana na yule aliudahau ututa kwa kuangalia udogo wa umbo la zao hilo, hata akashindwa kuona faida yake, kwa sababu naye huwadharau watu walioko chini yake mpaga anashindwa kuona faida yao kwenye familia yake. Ndiyo maana watu humwambia kwamba, “hata ujitahidi kumlenga kwa mshale namna gani  mtoto huyo hutampiga – ufuta.”

Kitendawili hicho, hufundisha watu juu ya kuacha kuwadharau hovyo watu walioko chini yao, ili waweze kupata mafanikio mengi katika utekelezaji wa majukuku yao, katika familia zao.

Marko 4:30-32.

1Wakorintho 1:27-28.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

EVEN IF YOU TRY TO TARGET WITH AN ARROW YOU WILL NOT HIT THAT CHILD – SAMSAM.

The basis of this paradox looks at a very small crop which is known as samsam. Even if someone tries to aim at it with an arrow, he will not be able to hit it, because of its small size. They themselves are small but they are sweet to eat. That is to say that, no matter how small something is, it is useful to human life. That is why people tell each other that, “even if you try to target with an arrow, you will not hit that child – Samsam.”

This puzzle is equated to a person who despises people who are under him because of smallness of their bodies. Such person never sees benefit of people who are under him, because of a contempt that he has to them, in his life. He fails to raise his family well because of his carelessness to his people.

This person relates to the one who underestimated the small size of that small crop, until he failed to see its benefit, because he also despises the people who are under him to the point of failing to see their benefit in his family. That is why people tell him that, “even if you try to target with an arrow, you will not hit that child – Samsam.”

This riddle teaches people about stopping belittling the people who are under them, so that they can achieve a lot of success in raising their children, in their families.

Mark 4:30-32.

1 Corinthians 1:27-28.

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