Tanzania

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.

762. JANDUGUYO JANUKULAGE NA BHUYEGI: ULIHAYA JIGABU WALIMA NANGHWE?

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo aginhiwa jikolo na ng’wiye uyo olinduguye. Aho winhiwa ijikolo jinijo, agakija ugulumba kunguno uliojidalahija. Uweyi wigongejaga gwinhiwa jikolo ijo jidulile gokala mujigabu guti giki bhajilima nanghwe umunhu ng’wunuyo. Hunagwene abhanhu bhagang’wila giki, “janduguyo janukulage na bhuyegi: ulihaya jigabu walima nanghwe?”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adina bhulumbi ukubhiye abho bhagangunanaga, umukikalile kakwe. Umunhu ng’wunuyo, agabhadalahijaga abhiye abho bhagangunanaga bho gujibyedeleja ijikolo ijo bhagang’winhaga. Uweyi agajibhonaga jidololo bhuli jene ijo bhaling’winha abhiye, kunguno agigongejaga winhiwe jikolo jitale gukila ijo bhang’winhaga jinijo.

Umunhu ng’wunuyo, agikolaga nuyo aginhiwa jikolo na nduguye, ujidalahija, bho gwigongeja winhiwe ijo jokalile mujigabu, kunguno nuweyi adalumbaga ulu bhang’wambilija abhiye, umukikalile kakwe. Hunagwene bhagang’wilaga giki, “janduguyo janukulage na bhuyegi: ulihaya jigabu walima nanghwe?”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhulumbilija ulu bhinhiwagwa jikolo nulu jigabhiza jigehu na ginehe, kugiki bhadule gwikala chiza na bhanhu bhabho, umuwikaji bhobho. Idichiza ugujidalahija ijikolo ija gwinhiwa na bhichabho.

Bhaebrania 12:28.

KISWAHILI: CHA NDUGUYO KIPOKEE KWA FURAHA (KATIKA TUNGA):  WATAKA KAPU ULILIMA NAYE?

Chanzo cha methali hiyo, kilianzia kwa mtu aliyepewa kitu na ndugu yake. Alipopewa kitu kicho hakushukuru kwa sababu alikidharau, kuwa ni kidogo. Alitaka apewe kitu kikubwa cha kuweza kujaa kwenye kapu kana kwamba, walilima naye ndugu yake huyo. Ndiyo maana watu walimwambia kwamba, “cha nduguyo kipokee kwa furaha (katika tunga): wataka kapu ulilima naye?”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hana shukrani kwa wenzake wanaomsaidia, katika maisha yake. Mtu huyo, hukidharau kitu anachosaidiwa kwa kupewa na wenzake. Yeye huviona kuwa ni kidogo kila kitu anachopewa na wenzake, kwa sababu ya kutaka apewe kikubwa zaidi kupita kile alichopewa.

Mtu huyo, hufanana na yule aliyepewa kitu na ndugu yake, akakidharau, kwa kutaka apewe kikubwa cha kujaa kapu, kwa sababu naye hashukuru anapopewa vitu na wenzake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “cha nduguyo kipokee kwa furaha (katika tunga): wataka kapu ulilima naye?”

Methali hiyo, hufundisha watu juu ya kuwa na moyo wa shukrani kwa wale wanaowasaidia kwa kuwapatia vitu mbalimbali, hata kama vikiwa vidogo kiasi gani, ili waweze kuishi vizuri na wenzao, maishani mwao. Siyo vizuri kukidharau kitu cha kupewa na wenzao.

Waebrania 12:28.

farmer2

farmer african-girl

african-women-walking-along-road

ENGLISH: BE  CONTENT  TO  RECEIVE  WHATEVER  THE  AMOUNT  OF  SOMETHING  YOU  ARE  GIVEN.  THIS IS BECAUSE  YOU  DID NOT WORK   FOR  IT (RECEIVE THOSE OF YOUR RELATIVES WITH JOY: YOU WANT THE BASKET DID YOU CULTIVATE WITH THEM?)

The overhead proverb originated from a man who was given a gift by his brother. He was was not grateful because he despised such gift by considering it as a small thing. He wanted to be given a big one enough to fill the basket as if he cultivated together with his brother. That is why people said to him that, “be  content  to  receive  whatever  the  amount  of  something  you  are  given.  This is because  you  did not work   for  it.”

The proverb is likened to a man who has no appreciation to his fellow human beings who help him, in his life. Such person, in turn, despises the gifts that are given to him by his peers. He considers them as small things, because he wants to be given more than what he received.

This person resembles the one who despised what his brother gave to him, by remanding something bigger than that, because he also did not appreciate the gifts which were given to him by his fellows. That is why people tell him, “be  content  to  receive  whatever  the  amount  of  something  you  are  given.  This is because you did not work   for  it.”

This proverb instills in people an idea on how to be grateful to those who help them in various ways, no matter how small their helps can be, so that they can live well with each other, in their lives. It is not good to look down on others.

Hebrews 12:28.

 

761. UNINDI O SHILI HUNI O SHILI.

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo olindaga shili mungunda. Unindi ng’wunuyo ojilindaga ishili jinijo bhuli lushigu, aliyo lulu, ishili jinijo jamanaga jushila duhu.
Nose bhuyibhuja giki, ‘nibhuli jigumanaga juliwa ishili jiniji?” Umo obho uyomba, “ditagi bhukengeji kugiki dudule gudebha chiza.” Aho bhakengela chiza bhubhona giki, gashinaga umunhu uyo olijindaga ishili jinijo, huyo ojilyaga. Hunagwene bhagayomba giki, “unindi o Shili huni o shili.”
Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agajikenagulaga sagala ijikolo jakwe bho weyi ng’winikili, umukikalile kakwe. Umunhu ng’wunuyo, agajimalaga isabho jakwe bho gujitumamila sagala na gujilekanija. Uweyi agajimalaga isabho jinijo aliyo unindi ojo nu weyi ng’winikili.
Umunhu ng’wunuyo, agikilolaga nu nindi o shili uyo ojikamala ishili ijo ojilindaga, kunguno nu weyi agajikenagulaga sagala isabho jakwe. Hunagwene abhanhu bhagang’wilaga giki, “unindi o shili huni o shili.”
Ulusumo lunulo, lolanga bhanhu higulya ya kudebha gujilanghana chiza isabho jabho bho guleka gujikenagula sagala, umukikalile kabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.
Yohana 18:2-5.

KISWAHILI: MLINZI WA KUNDE NDIYE MLAJI WA KUNDE.

Chanzo cha methali hiyo kilitokea kwa mtu aliyekuwa akilinda kunde shambani. Mlinzi huyo wa kunde alikuwa akilinda kila siku, lakini kunde hizo zilikuwa zikiendelea kuisha tu.
Mwishowe walijiuliza kwamba, “kwa nini kunde hizi zinaendelea kuisha?” Mmoja wao alisema, “tufanye utafiti vizuri ili tuweze kufahamu.” Walipofanya utafiki huo, waligundua kwamba, kumbe mtu aliyekuwa akizilinda kunde hizo ndiye aliyekuwa akizila. Ndiyo maana walisema kwamba, “mlinzi wa kunde ndiye mlaji wa kunde.”
Methali hiyo hulinganishwa kwa mtu yule ambaye huiharibu mali yake mwenyewe kwa kuitumia vibaya, katika maisha yake. Mtu huyo, huzimaliza mali zake mwenyewe kwa kuzitumia hovyo. Yeye badala ya kuzitunza mali hizo huziharibu kwa kuzitelekeza na kupangia matumizi mabaya.
Mtu huyo, hufanana na mlinzi wa kunde aliyekuwa akizimaliza kunde hizo kwa kuzila mwenyewe, kwa sababu naye huiharibu mwenyewe mali yake hiyo kwa kuitumia vibaya. Ndiyo maana watu humwambia kwamba, “mlinzi wa kunde ndiye mlaji wa kunde.”
Methali hiyo, hufundisha watu juu ya kuelewa namna ya kuzitunza vizuri mali zao, kwa kuacha kuzitumia kwenye matumizi ya hovyo, ili waweze kupata maendeleo mengi zaidi maishani mwao.
Yohana 18:2-5.

kunde string-beans

peas-

munhu o bhuganda

ENGLISH:  THE GUARD OF THE COW-PEAS IS THE ONE WHO EATS THEM.

The origin of the above proverb came from a man who was guarding a field of legumes. He was guarding it daily, but the legumes were still running out.

Finally they wondered, “Why do these legumes continue to run out?” One of them said, “Let us do a good research so that we can understand what is going on.” When they did such research, they discovered that the person who was guarding the legumes was actually eating them. That is why they said, “the guard of the cow-peas is the one who eats them.”

The proverb is likened to a man who destroys his own properties by abusing them, in his life. He, in effect, squanders his resources on wasteful usage. Instead of safeguarding them, he destroys them by abandoning and plundering them.

Such man is like the caretaker of the legumes who was eating them himself, because he was also destroying his own properties by abusing them. That is why people say to him that, “the guard of the cow-peas is the one who eats them.”

This proverb teaches people on how to have good care of their possessions, by stopping not misusing them, so that they can make more progress in their lives.

John 18: 2-5.