Tanzania

532. GABHULYAGE NABHO HASI.

Imbuki ya kahayile kenako yilolile bhuli bho jiliwa. Ubhuli bhunubho bhuli bhogujilya ni jiliwa ijo jagwaga hasi, kunguno ya guidebha isolobho yajo. Hunagwene abhanhu bhagayombaga giki, ‘gabhulyage nabho hasi.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo ofujiwagwa lufu umuwikaji bhokwe. Umunhu ng’wunuyo agayibhonaga isolobho ya gujilya ijiliwa jinijo, kunguno wandagucha. Ikiosagaga alimhola, aliyo wandagoya ugulya ijiliwa kunguno ya lufu, igelelilwe alye bho wisandazu bhutale.

Umunhu ng’wunuyo agajilyaga ijiliwa bho bhukalalwa bhutale, kunguno osajiyagwa n’ulufu lunulo. Uweyi agabhizaga ujikong’onha n’ijiliwa ijo jagwaga hasi ojilya. Hunagwene abhanhu bhagang’wilaga giki, ‘gabhulyage nabho hasi.’

Akahayile kenako kalanga bhanhu gubhulang’hana chiza ubhupanga bhobho, bho gulya chiza na gujilang’hana ijiliwa jabho bho gujitula chiza, kugiki bhadule gwikala najo bho makanza malihu bhagujilwaga.

(Mwanzo 27:41-45; Kutoka 2:11-16; 2Wafalme 20:1-8; Matendo ya Mitume 23:1-22; 2Wakorintho 4:7-10).

KISWAHILI: KALE HATA KILICHODONDOKA CHINI.

Chanzo cha msemo huu chaangalia ulaji wa chakula. Ulaji huo ni ule wa kula hata kile kilichodondoka chini, kwa sababu ya kuelewa umuhimu wa chakula na ile ya kukila katika uhai wa mwanadamu. Ndiyo maana watu husema kwamba, ‘kale hata kilidondoka chini.’

Msemo huu hulinganishwa kwa mtu yule aliyenusurika kifo maishani mwake. Mtu huyo huiona thamani ya chakula na umuhimu wa kula, kwa sababu ya kule kunusurika kwake na kifo. Kwa hiyo, yeye hutambua kwamba amenusurika kuacha kula na, hivyo, huamua kula chakula kwa uhuru mkubwa. Mtu huyo hukila chakula kwa hamu kubwa, kwa sababu ya kubakishwa kwake na kifo hicho. Yeye huviokota hata vile vyakula vilivyodondoka chini na kuvila. Ndiyo maana watu humwambia kwamba ‘kale hata kilidondoka chini.’

Msemo huu hufundisha watu kuulinda uhai wao kwa kula vizuri na kuvitunza pia vyakula walivyo navyo kwa kuviweka sehemu salama, ili waweze kuendelea kuvila kwa muda mrefu maishani mwao.

(Mwanzo 27:41-45; Kutoka 2:11-16; 2Wafalme 20:1-8; Matendo ya Mitume 23:1-22; 2Wakorintho 4:7-10).

jiliwa

mayobha

ENGLISH: GO AND EAT EVEN THAT WHICH HAS FALLEN ON THE GROUND.

The origin of this saying is at food intake of a person who survived death. That person is likely to eat even that food which has fallen on the ground, because of the understanding of the importance of food and of eating it in human life. That is why people tell that person, ‘Go and eat even that which has fallen on the ground.’

The saying is used comparatively to urge a person who survives death. That person realizes the value of food and the importance of eating, because of his/her survival. Therefore, he/she realizes that he/she almost parted ways with eating and, thus, decides to eat more freely. That person eats with appetite ever, because of his/her survival. He/she is even likely to pick the food that falls on the ground and eat it. That is why people tell him/her, ‘Go and eat even that which has fallen on the ground.’

The saying teaches people about protecting their life by eating well and keeping safe the foods they have so that they can continue to eat for a long time.

(Genesis 27: 41-45; Exodus 2: 11-16; 2Kings 20: 1-8; Acts 23: 1-22; 2 Corinthians 4: 7-10).

531. MAKUNGU BHUYABHUYA.

Imbuki ya kahayile kenako, yilolile ng’hungu nulu makungu ga bhanhu abho bhapandikaga mayanga. Amakungu genayo gali ng’hungu ja bhanhu abho bhapandika mayanga matale ahakaya yabho. Gashinaga amakoye ulu gubhiza matale, gagenhaga bhusunduhazu ubho bhugenhaga kalilile ka higulya, ako kakalemelaga na kakongele. Hunagwene abhanhu bhagagitanaga giki, ‘makungu bhuyabhuya.’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagadumaga ugwiyumilija ulu bhapandikaga mayanga umuwikaji bhobho. Abhanhu bhenabho bhagalilaga ng’hungu ja higulya ijo jigalemelaga akakongele kajo. Abhoyi bhagalilaga ukunu bhaliponanja sagala.

Ing’hungu ja bhanhu bhenabho jigongenjaga amayanga ukubhichabho, kunguno ya gwandya gubhakonga bho gubhadimila kugiki bhadizugwa na gwiminya. Akalilile kabho kenako kakenhaga yombo nhale ahakaya yiniyo. Hunagwene abhanhu bhagajitanaga ing’hungu jinijo giki, ‘makungu bhuyabhuya.’

Akahayile kenako kalanga bhanhu kubhiza na wiyumilija bhutale ulu bhapandikaga mayanga akahaya jabho, kunguno agenayo gagaja kubhanhu, gadajaga ku miti, kugiki bhadule gugamala chiza, umuwikaji bhobho.

(Maombelezo 5:15-16; Zaburi 130:1-3; Mathayo 2:16-18).

KISWAHILI: KILIO KAYAYA.

Chanzo cha msemo huu chaangalia kilio au vilio vya watu waliopata matatizo mbalimbali. Matatizo hayo ni pamoja na yale ya kufiwa na mwenzao au ndugu yao. Kumbe matatizo yakiwa makubwa huleta huzuni na vilio vya sauti ya juu, ambavyo hushindikana hata kutulizwa kwa kubebelezwa. Ndiyo maana watu hukiita kwamba ni ‘kilio kayaya’, yaani kilio kikuu.

Msemo huu hulinganishwa kwa watu wale ambao hushindwa kuvumilia wanapopata matatizo maishani mwao. Watu hao hulia vilio kwa sauti ya juu ambavyo hata njia za kuvituliza hukosekana. Wao huwa na vilio vya hovyo.

Vilio vya watu hao huongeza matatizo kwa wenzao wanaowapatia kazi ya kuwabembeleza kwa kuwashikilia ili wasianguke na kuumia. Vilio vyao huleta kelele kubwa katika familia hiyo. Ndiyo maana watu hukiita kwamba ni ‘kilio kayaya.’

Msemo huu hufundisha watu kuwa na uvumilivu wanapopata matatizo mbalimbali katika familia zao ili waweze kuyamaliza vizuri, kwa sababu matatizo huenda kwa watu; hayaendi kwenye miti.

(Maombelezo 5:15-16; Zaburi 130:1-3; Mathayo 2:16-18).

baby-crying

ENGLISH: A LOUD WAIL.

The origin of this saying is wailing of people passing through sufferings due to various problems, such as death of a spouse or relative. When problems befall a family, they bring grief, sadness and loud noises, which are often impossible to calm down. That’s why people call such a cry ‘a loud wail.’

The saying is used comparatively to refer to those people who fail to endure when they have problems. Such people wail loudly to the extent that it becomesdifficult to calm them down. They tend to overdo it. Their wails exacerbate the problem for their counterparts who try to calm them down, because they hold them up so they do not fall and get hurt. Their wails bring a lot of noise to the family compund. That’s why people call such a wail ‘a loud wail.’

The saying teaches people to endure when they experience various problems in their families so that they can solve them to a desired end, because problems befall people, not trees.

Lamentations 5: 15-16. Psalm 130: 1-3. Matthew 2: 16-18.

530. KALAGU – KIZE: NINA NG’WANONE UMO IJILIWA JAKWE BHULOLO ALIYO AGAYOMBAGA PYE INDIMI – LYANDIKILO.

Imbuki ya kalagu yiniyo ilolile lyandikilo. Ilyandikilo lyinilo ligandikaga pye indimi. Ilyoyi lidakomanije lulimi loselose. Ulo utogwa umunhu oseose gulutumila ugwandika, ilyoyi ligwandika duhu, bho gutumila bholele bholyo ubho bhulolo. Hunagwene abhanhu bhagiganilaga giki, ‘nina ng’wanone umo ijiliwa jakwe bhulolo aliyo agayombaga pye indimi’ bhashosha, ‘Lyandikilo.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo alina bhutogwa bho gwikala na bhanhu bha ndimi ningi. Umunhu ung’wunuyo agabhambilijaga pye abhanhu bho nduhu ugubhakomanya. Uweyi agikolaga n’ilwandikilo ilo ligayombaga pye ndimi, kunguno nang’hwe agikalaga na bhanhu bha ndimi ningi bho gubhambilija chiza umuwikaji bhokwe. Uweyi adebhile ugubhalanja abhiye inzila ja gubhiza na witogwa bho gwiyambilija kihamo umuwikaji bhobho. Hunagwene abhanhu bhagiganilaga giki ‘nina ng’wanone umo ijiliwa jakwe bhulolo aliyo agayombaga pye indimi’ bhashosha, ‘Lyandikilo.’

Ikalagu yiniyo yalanga bhanhu gubhiza na witogwa bho gwikala na bhichabho, kugiki bhadule gwiyambilija chiza umuwikaji bhobho.

(Yohana 15:9-14; Waroma 15:1-2; Matendo ya Mitume 4:32).

KISWAHILI: KITENDAWILI – TEGA: NINA MWANANGU MMOJA CHAKULA CHAKE NI TOPE LAKINI HUONGEA LUGHA ZOTE – KALAMU.

Chanzo cha kitendawili hiki chaangalia kalamu. Kalamu huandika lugha zote. Yenyewe haibagui lugha yoyote kwa kuishindwa kuiandika. Chochote ambacho mwandishi anapenda kuandika kwa lugha yoyote, yenyewe huandika tu kwa kutumia michoro yake huo ya tope. Ndiyo maana watu hutegeana kitendawili kwamba, ‘nina mwanangu mmoja chakula chake ni tope lakini huongea lugha zote’ na kujibu, ‘Kalamu.’

Kitendawili hiki hulinganishwa kwa mtu yule ambaye ana upendo wa kuishi na watu wa makabila mbalimbali. Mtu huyo huweza kuwasaidia watu wote bila kuwabagua. Yeye hufanana na kalamu ambayo huandika lugha zote, kwa sababu naye huishi vizuri na watu wa makabila mengi maishani mwake. Yeye anafahamu hata kuwafundisha wenzake namna ya kuwa na upendo wa kusaidiana pamoja katika maisha yao. Ndiyo maana watu hutegeana kitendawili kwamba ‘nina mwanangu mmoja chakula chake ni tope lakini huongea lugha zote’ na kujibu, ‘Kalamu.’

Kitendawili hiki hufundisha watu kuwa na upendo wa kuishi kwa umoja na wenzao, ili waweze kusaidiana vizuri katika maisha yao.

(Yohana 15:9-14; Waroma 15:1-2; Matendo ya Mitume 4:32).

pencil

pen

ENGLISH: I HAVE A RIDDLE – LET IT COME: I HAVE A CHILD WHO FEEDS ON MUD BUT SPEAKS ALL LANGUAGES – A PEN.

The origin of this riddle is a pen. A pen writes all languages without discriminating any by way of failing to write it. Whatever the author likes to write, it simply writes. That is why people pose a riddle that, ‘I have a child who feeds on mud but speaks all languages’ and respond, ’A pen.’

This riddle, is used comparatively to refer to a person with passion for living with people of many ethnicities or even races. That person can help all his people without prejudice. He/she is like a pen that writes all languages, because he/she lives well with people of many ethnicities or races. He/she even knows how to teach others how to live live in love and to help each other in life. That is why people pose a riddle that ‘I have a child who feeds on mud but speaks all languages’ and respond, ‘A pen.’

This riddle teaches people to live in love and harmony with one another, so that they can help each other better their lives.

(John 15: 9-14; Romans 15: 1-2; Acts 4:32).

529. KALAGU – KIZE: NPINI GUMO AMAGEMBE MINGI:- NKUNGO GWIDOKE.

Imbuki ya kalagu yeniyo ilolile nkungo gwidoke. Unkungo gwidoke gugikalaga na bhana bhingi. Abhana bhenabho habho bhagalenganijiyagwa na magembe; unkungo uyo gugadimilile humpini. Hunagwene abhanhu bhagiganilaga giki, ‘npini gumo amagembe mingi’ bhashosha, ‘Nkungo gwidoke.’

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo alina bhana bhingi abho agabhalang’hanaga umuwikaji bhokwe. Umunhu ng’wunuyo agadulaga ugubhalabhila chiza abhana bhakwe, guti nu nkungo uyo gudimilile bhana bhingi, abho bhikolile na magembe mingi ayo galina mpini gumo. Uweyi ali jigemelo jawiza ijagubhalang’hana abhana n’ijikolo ijo bhagajitumamilaga umuwikaji bhobho. Hunagwene abhanhu bhaggianilaga giki, ‘mpini gumo amagembe mingi’ bhashosha, ‘Nkungo gwidoke.’

Ikalagu yiniyo yalanga bhanhu gubhalabhila chiza abhanhu bhabho, bho gujilang’hana ijokolo ijo bhali najo, kugiki bhadule gujikwija, nulu jigabhiza jigehu aha wandijo bhojo.

(Mwanzo 1:28; Yohana 15:1-8).

KISWAHILI: KITENDAWILI – TEGA: MPINI MMOJA MAJEMBE MENGI – MKUNGU WA NDIZI.

Chanzo cha kitendawili hiki chaangalia mkungu wa ndizi. Mkungu wa ndizi huwa na watoto wengi. Watoto hao ndio wanaofananishwa na majembe, wakati mkungu huo unaoshikilia ndio hufananishwa na mpini. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mpini mmoja majembe mengi’ na kujibu, ‘Mkungu wa ndizi.’

Kitendawili hiki hulinganishwa kwa mtu yule ambaye ana watoto wengi anaowatunza katika maisha yake. Mtu huyo huweza kuwatunza watoto wake hao kama vile mkungu wa ndizi unavyashikilia ndizi zake zinazofananishwa na majembe mengi yatumiwayo na mpini moja. Yeye ni mfano wa kuigwa kwa wenzake katika kuishi vizuri na watu na kuvitunza vitu vyake katika maisha yake. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mpini mmoja majembe mengi’ na kujibu, ‘Mkungu wa ndizi.’

Kitendawili hicho hufundisha watu kuwatunza vizuri watu wao na kuzitunza pia mali zao, ili waweze kuziongezea, hata kama zilikuwa chache mwanzoni.

(Mwanzo 1:28; Yohana 15:1-8).

bunch-of-bananas

ENGLISH: I HAVE A RIDDLE – LET IT COME: ONE HANDLE BUT MANY HOES: A BUNCH OF BANANAS.

The origin of that riddle is a bunch of bananas. A bunch of bananas has many fruits. The fruits are compared to hoes, while the stalk holding them is likened to the handle. That is why people pose a riddle, ‘One handle but many hoes’ and reply, ‘A bunch of banana.’

This riddle is used comparatively to refer to a person who has many children but take good cares of them, just like how the bunch of bananas holds the fruits. Such an individual is a role model for his/her colleagues in living well with people, and taking care of his/her children and belongings. That is why people pose a riddle, ‘One handle but many hoes’ and reply, ‘A bunch of banana.’

This riddle teaches people about how to take good care of their people, and also take care of their belongings so that they can multiply them if they were few in the beginning.

(Genesis 1:28; John 15: 1-8).

528. NHABHALA IDATULAGA LUPUNDU.

Imbuki ya lusumo lunulo yilolile nhabhala. Inhabhala yiniyo lililiyanga guti sada nulu lufu. Kuyiniyo lulu, isada n’ulufu jidatulaga lupundu, kunguno jigingilaga duhu ukubhanhu, bho nduhu uguhodisha. Hunagwene abhanhu bhagayombaga giki, ‘nhabhala idatulaga lupundu.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agiyumilijaga ulu opandigaga mayange. Uweyi adebhile igiki inhabhala yiniyo igajaga ukubhanhu duhu, iyo igabhapandikaga bho nduhu ugudebha, kunguno idatulaga lupundu.

Uweyi agabhalanjaga n’abhiye inzila ja gudula gwiyumilija ulu bhapandikagaga mayanga, kunguno alijigemelo jawiza ugubhitila umuwiyumilija bhokwe bhunubho. Hunagwene agabhawilaga abhanhu giki, ‘nhabhala idatulaga lupundu.’

Ulusumo lunulo lolanga bhanhu gubhiza na wiyumilija ulu bhapandikaga mayanga, kunguno agoyi gagajaga kubhanhu duhu, kugiki bhadule gugamala chiza umuwikaji bhobho.

(Mathayo 24:36-44; Mathayo 26:38-41; Marko 14:37-38)

KISWAHILI: MATATIZO HAYAPIGI VIGELEGELE.

Chanzo cha methali hii chaangalia matatizo mbalimbali. Matatizo hayo ni pamoja na ugonjwa au kifo. Kwa hiyo basi, ugonjwa na kifo huwa havipigi vigelegele, kwa sababu huwa vinaingia tu kwa watu bila kubisha hodi. Ndiyo maana watu husema kwamba, ‘matatizo hayapigi vigelegele.’

Methali hii hulinganishwa kwa mtu yule ambaye huvumilia katika matatizo mbalimbali maishani mwake. Mtu huyo anafahamu kwamba matatizo hayo huenda kwa watu, ambayo huwapata bila kuelewa, kwa sababu yenyewe hayapigi kigelegele yanapomfikia mtu fulani.

Yeye huwafundisha na wenzake namna ya kuweza kuyavumilia matatizo hayo yanapowapata, kwa sababu ya yeye kuwa mfano wa kuigwa kupitia uvumilivu wake. Ndiyo maana yeye huwaambia watu kwamba, ‘matatizo hayapigi vigelegele.’

Methali hiyo hufundisha watu kuwa wavumilivu wanapopatwa na matatizo mbalimbali, kwa sababu matatizo hayo huwapata watu, ili waweze kuyamaliza vizuri maishani mwao.

(Mathayo 24:36-44; Mathayo 26:38-41; Marko 14:37-38).

sad-woman

ngosha njinja

ENGLISH: PROBLEMS DO NOT ULULATE.

The origin of this proverb is various problems. Such problems include sickness and death. Sickness and death do not ululate, because they can only befall people without notice. That is why people say, ‘problems do not ululate’

The proverb is used comparatively to refer to any person who endures problems in life. The person realizes that problems befall people without notice, because they do not ululate. That person teaches others how to cope with the problems they face, because of he/she being a role model through her emdurance. That is why he/she tells people, ‘problems do not ululate.’

This proverb teaches people to endure when they experience various problems, because those problems are experienced by people, so that they can finish them well in their lives.

(Matthew 24: 36-44; Matthew 26: 38-41; Mark 14: 37-38).