Tanzania

1037. OLINDA GWENHELWA ALUGUJA NANG’HO?

Alihoyi munhu umu chalo ja Sanjo uyo oliadaga ukumajisho ulu oluobhilingwa na bhiye. Umunhu ng’wunuyo olindilaga gwiza gubhabhuja duhu abho bhajaga ukujisho jinijo kugiki bhanomela imihayo iyo bhawilagwa na guigwa ukwenuko.

Nose abhanhu agabhanoja iki omanaga ubhabhugilija bhuli jigasho jene kunguno ya kugija guja bho gulindila gulomelwa nabhobhajaga koyi. Hunagwene abhanhu bhagamuja giki, “olinda gwenhelwa aliguja nang’ho?”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo adinawiyambilija na nabhiye ijinagutumama imilimo aliyo ugwilombeleja ijiliwa ukubhiye bhenabho alinkamu, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga wigashije duhu ulubhalija abhiye ugujutumama imilimo kunguno ya bhuyiyene na bhugokolo bhokwe bhunubho. Uweyi agikalaga wilombeleja jiliwa ukubhiye abho bhagiyambilijaga na bhichabho ugutumama ilimimo yabho, kunguno ya bhujidadilila bho milimo bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo oliadajaga ukumajigasho uyo alindilaga gubhabhuja abho bhagaja koyi kugiki bhanomele, kunguno nuweyi adiyambilija na bhiye ugutumama imilimo bho gulindalila gwiza gwilombeleja jiliwa ukubhanhu abho bhagatumama milimo yabho chiza. Hunagwene abhanhu bhenabho bhagamujaga giki, “olinda gwenhelwa aliguja nang’ho?”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na bhumo bho guja kumajigasho na gwiyambilija gutumama milimo yabho chiza, kugiki bhadule gupandika matwajo mingi na gujilanhana chiza ikaya jabho, umuwikaji bhobho.

1Wakorintho 5:14.

Yakobo 5:19-20.

Tito 3:10-11.

KISWAHILI: UMESUBIRI KULETEWA NAKUENDA NAWE?

Alikuwepo mtu mmoja katika kijiji cha Sanjo ambaye hakuwa anahudhuria mikutano alipoalikwa na wenzake. Mtu huyo, alikuwa akisubiri kuja kuwauliza tu wale waliohudhuria ule mkutano ili wamwambia yale waliyoyasikia kwenye mkutano huo.

Mwishowe mtu huyo, alifikia hatua ya kuwachosha wale watu waliohudhuria mkutano aliokuwa akiwauliza mara kwa mara. Ndiyo maana walimuuliza kwamba, “umesubiri kuletewa na kuenda nawe?”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa hasaidiani na wenzake katika kufanya kazi, lakini ni mwenye bidii ya kuwaomba msaada wale wanaofanya kazi zao vizuri, katika maisha yake. Mtu huyo, huwa amekaa tu wakati wenzake wanashirikiana kufanya kazi wakati huo wa kazi kwa sababu ya uvivu wake na kutokushirikiana na wenzake vizuri. Yeye huishi maisha ya kuombaomba kwa wale wanaoshirikiana kufanya kazi, kwa sababu ya kutokujali kwake kazi, maishani mwake.

Mtu huyo, hufanana na yule aliyekuwa hahudhurii mikutano ambaye alisubiri kuwauliza wale waliohudhuria kwenye mikutano hiyo, maishani mwake, kwa sababu naye huwa hashirikiani na wenzake katika kufanya kazi akisubiri kuwaomba msaada wale walioshirikiana vizuri kuyatekeleza majukumu yao. Ndiyo maana watu hao humuuliza kwamba, “umesubiri kuletewa na kuenda nawe?”

Msemo huo, hufundisha watu juu ya kuwa na umoja wa kushirikiana vizuri katika kuhudhuria mikutano yao, na kusaidiana katika kufanya kazi, ili waweze kupata maendeleo ya kuwawezesha kulitunza vizuri familia zao, maishani mwao.

1Wakorintho 5:14.

Yakobo 5:19-20.

Tito 3:10-11.

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Three black african colleagues walking through coworking workspace strategizing on their way to boardroom business meeting

1036. ULIKUMILIJA MBULA OYINZA?

Imbuki ya kahayile kenako, yingilile kuli munhu uyo oikumilijaga mbula iyo yatulaga aliyo adinayinza. Uguyinza ilipona jiliwa mpaga ubhukabhanya ubhusiga na mitugo guti ng’ombe, mbuli nulu ng’holo na jingi kuti jinijo.

Giko lulu, uyo adinapandika jikolo guti jinijo, adazunilijiwe uguikumilija imbula, kunguno atali ndo. Uweyi uluikumilija ulu yiza iguntema ucha. Hunagwene umunhu uyo agaikumilija imbula yiniyo bhagamuja abhiye giki, “ulikumilija mbula oyinza?”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agitulatulaga mkajile ka nyatale ahikanza atali ndo, umukikalile kakwe. Umunhu ng’unuyo, adinabhukalalwa bho kuchola jikolo guti gutumama milimo yake bho bhukamu bhutale, kunguno ya bhugokolo bhokwe bhunubho. Uweyi agikalaga nhabhi bhuli makanza ahakaya yakwe, kunguno ya gwiyitya bhutale bhunubho, aliyo alimunhu ndo umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agaikumilija imbula aliyo atali uguyinza, kunguno nuweyi agiyityaga bhutale aliyo atali ndo bho kuguleka kutumama milimo guti giki osabha sabho, umukikalile kakwe. Hunagwene abhanhu bhagamujaga giki, “ulikumilija mbula oyinza?”

Akahayile kenako kalanga bhanhu higulya ya kuleka gwitula bhutale bho gwigulambija gutumama milimo yabho chiza, kugiki bhadule kupandika sabho ja gutumamila chiza, umuwikaji bhobho.

Zaburi 34:13-14.

Zaburi 15:4-5.

Zaburi 16:1-3.

 

KISWAHILLI: UNAISIFIA MVUA UMENUNUA NINI?

Chanzo cha msemo huo, chatokea kwa mtu aliyekuwa akisifia mvua iliyokuwa ikinyesha wakati hajanunua chochote kupitia mazao yake. Kununua kitu  ni kupata mazao mengi na kuuza chakula au kubadilisha mazao hayo na mifugo kama vile ng’ombe, mbuzi, kondoo na kadhalika.

Hivyo basi, mtu yule ambaye hajanunua chochote haluhusiwi kuisifia mvua hiyo inayonyesha, kwa sababu bado ni mdogo. Mtu huyo, akiisifia mvua hiyo ikija itamkata afe. Ndiyo maana watu walimuuliza mtu huyo kwamba, “unaisifia mvua umenunua nini?”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujifanya kuwa ni mkubwa wakati yeye ni mdogo, katika maisha yake. Mtu huyo, huwa hapendi kufanya kazi ya kumwezesha kupata mali kwa bidii kubwa, kwa sababu ya uvivu wake huo. Yeye huwa maskini kila wakati kwenye familia yake, kwa sababu ya kujifanya kwake kuwa mkubwa, wakati yeye ni mdogo, maishani mwake.

Mtu huyo, hufanana na yule aliyeisifia mvua wakati bado hajanunua chochote, katika maisha yake, kwa sababu naye hujifanya kuwa mkubwa kwa kuacha kufanya kazi zake kwa bidii wakati yeye ni mtu mdogo tu, katika maisha yake. Ndiyo maana watu humuuliza kwamba, “unaisifia mvua umenunua nini?”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kujifanya wakubwa wakati wao ni wa kawaida, kwa kujibidisha kufanya kazi zao vizuri, ili waweze kupata mali za kutumia vizuri, maishani mwao.

Zaburi 34:13-14.

Zaburi 15:4-5.

Zaburi 16:1-3.

 

ENGLISH: YOU PRAISE THE RAIN WHAT DID YOU BUY?

The source of this saying can be traced back to a person who was praising the rain that was falling while he had not bought anything through his crops. To buy something is to get a lot of crops and sell food or exchange those crops with: cows, goats, sheep and so on.

Therefore, the person who has not bought anything is not allowed to praise the rain while it is raining, because he is still young. If such person praises the rain when it comes will cut him to death. That is why people asked such man that, “You praise the rain, what have you bought?”

This saying is compared to the person who pretends to be a big one while he is a small one, in his life. Such person does not like to work enough to enable him get wealth with great effort, because of his laziness. He is always poor in his family, because of his pretending to be big, while he is small, in his life.

This person is similar to the one who praised the rain when he has not yet bought anything in his life, because he also pretends to be big by stopping to do his work diligently while he is just a small person in his life. That is why people ask him that, “you praise the rain, what have you bought?”

This saying, imparts in people an idea of stopping pretending to be great while they are normal ones, by forcing themselves to do their jobs well, so that they can get many assets enough to run well in their lives.

Psalm 34:13-14.

Psalm 15:4-5.

Psalm 16:1-3.

 

 

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1035. BHUSAB’I BHO BHANGI DUHU ALAYISE NDUHU.

Imbuki ya kahayile kenako ingilile kubhanhu abho bhilolelaga mbina muchalo ja Idisa. Imbina yiniyo yali ya bhagika na bhagalu. Bhuli ningi ng’wene oli na bhanyalali bhakwe.

Aho yashila imbina yiniyo, abhiloleji bhabhugika na bhabhugalu, bhagayuhaya giki bhuli bhene bhakindaga mpaga nose bhuhaya gwiduma aliyo bhiloleji duhu abho bhadapandikaga isabho. Abhalingi bhabho habho bhagasolaga isabho ijahambina yiniyo. Hunagwene abhanhu bhenabho bhagayomba giki, “bhusab’i bho bhangi duhu alayise nduhu.”

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo agalijimijaga sagala ilikanzwa lwakwe ilya milimo bho gwikala mumaligusha ayo gadina solobho ukuli weyi, umukikalile kakwe. Umunhu ng’wunuyo, aligatumilaga ilikanzwa lwakwe bho gwikala mumaligusha ga gwingila diyu mpaga mhindi, bho nduhu ugupandika solobho yoseyose, kunguno ya gukija gwiganika gokwe chiza. Uweyi agagayiyagwa ijiliwa aha ng’wakwe kunguno ya gulijimija sagala ilikanza lwakwe linilo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nabho bhihalalikila bhukindi bho mbina aliyo isabho jalijabhalingi bhabho, kunguno nuweyi agalijimejaga sagala ilikanza lwakwe bho nduhu gupandika josejose umuwikaji bhokwe. Hunagwene agayombaga giki, “bhusabhi bho bhangi duhu alayise nduhu.”

Akahayile kenako kalanga bhanhu higulya ya gulitumila ilikanzwa lyabho bho gutumama milimo iyo idulile gubhenhela solobho yoseyose, kugiki bhadule gupandika sabho ja gubhambilija chiza umuwikaji bhobho.

1Wakorintho 9:24-27.

Yakobho 1:12-14.

KISWAHILI: UTAJIRI WA WENGINE TU LAKINI SISI HAKUNA.

Chanzo cha msemo huo, ulianzia kwa watu waliokuwa wakiangalia ngoma kwenye kijiji cha Idisa. Ngoma hiyo, ilikuwa ya wagika na wagalu. Kila manju alikuwa na mashabiki wake.

 Ilipoisha ngoma hiyo, wale mashabiki wa pande zote mbili wakaanza kudai kwamba kila kundi limeshinda mpaka mwishowe wakataka kugombanga wakati wao ni watazamaji tu wa ngoma hiyo. Mamanju wa ngoma hiyo ndiyo waliochukua mali za hapo. Ndiyo maana mashabiki hao walisema kwamba, “utajiri wa wengine tu lakini sisi hakuna.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huutumia ovyo muda wake wa kufanya kazi, kwa kujali mambo yasiyo na faida kwake, katika maisha yake. Mtu huyo, huutumia muda wake kwenye michezo ya kuanzia asubuhi hadi jioni, bila kupata faida yoyote, kwa sababu ya kutokufikiri vizuri kwakwe. Yeye hukosa mali za kumsaidia katika kutunza familia yake, maishani mwake.

Mtu huyo, hufanana na wale mashabiki wa ngoma waliokuwa wakibishania ushindi wa ngoma mpaka wakataka kukosana bure, kwa sababu naye huupoteza muda wake wa kazi kwenye michezo ambayo haimletei faida yoyote, maishani mwake. Ndiyo maana yeye alisema kwamba, “utajiri wa wengine tu lakini sisi hakuna.”

Msemo huo, hufundisha watu juu ya kuutumia muda wao kwa kufanya kazi ziwezazo kuwaletea faida yoyote, ili waweze kupata mali za kutosha kuwasaidia vizuri maishani mwao.

1Wakorintho 9:24-27.

Yakobho 1:12-14.

ENGLISH: ONLY OTHER PEOPLE’S WEALTH, BUT WE DO NOT HAVE ANY.

The foundation of the above saying started from the people who were watching a game in Idisa village. Such dance was of Wagika and Wagalu group. Each leader of above groups had followers.

When the game ended, the followers of both sides started to claim that each group had won until finally they wanted to fight when they were just viewers of such game. The leaders of each group are the ones who took the properties there. That is why the followers said that, “only other people’s wealth, but we do not have any.”

This saying is compared to the person who wastes his working time by caring about things that are not beneficial to him in life. Such person, spends his time in watching games from morning to evening, without getting any benefit, because of his lack of good discerning. He lacks assets for helping him in taking care of his family life.

This person is similar to those game followers who were arguing about the victory of such game until they wanted to hurt one other for nothing, because he also wastes his working time by watching games that do not bring him any benefit in his life. That is why he said that, “only other people’s wealth, but we do not have any.”

This saying, teaches people about spending their time by doing jobs that can bring them profits, so that they can get enough assets to nicely run their lives.

1 Corinthians 9:24-27.

James 1:12-14.

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1034. KALAGU –  KIZE. ULU NAGUSIMIZAGA JILINIKOMELEJA UKO NUMA – MABADA.

Ikalagu yiniyo yiholelile jilatu ja mabada. Amabada genayo jili jilatu ijo jigamanaga julila ukumashigina ulu munhu alisiminza uyo ajizwalile umumagulu gakwe. Umugulila chiniko jigabhizaga guti jilimkomeleja umunhu uyo ajizwalile ng’wunuyo. Hunagwene abhanhu bhaganilaga giki, “ulu nagusimizaga jilinikomeleja uko numa – mabada.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agazwalaga jizwalo jikujo ijo jigankomelejaga gutumama milimo yakwe chiza. Umunhu ng’wunuyo, adebhile ugutumama imilimo yakwe chiza bho gubhakomeleja abhanhu bhakwe gwikala na jitumamilo ja wiza umumilimo yabho. Uweyi agapandikaga sabho ningi kunguno ya gutumamila jitumamilo ijo jigabhakomeleja abhanhu gutumama milimo yabho chiza.

Umunhu ng’wunuyo, agikolaga na mabada ayo gankomeleja ugusiminza uyo aliagazwalie, kunguno nuweyi agatumamilaga jitumamila ijo jigang’winhaga bhukamu bho gutumama milimo yakwe chiza. Hunagwene agayombaga giki, “ulu nagumimizaga jilinikomeleja uko numa.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gutumamila milimo yabho na jitumamilo jiikujo ija gubhinha bhukamu bho gutumama milimo yabho chiza, kugiki bhadule gupandika sabho ja gubhambilija chiza, umuwikaji bhobho.

1Thimotheo 2:9-10.

2Wakorintho 5:2-4.

 

KISWAHILI: KITENDAWILI – TEGA.

NINAPOTEMBEA HUNIHIMIZA KWA NYUMA – KANDA MBILI.

Kitendawili hicho, huongelea kanda mbili. Kanda mbili hizo ni viatu ambavyo huwa vinatoa mlio kwenye visigino vya mtu aliyevivaa miguuni mwake. Mlimo huo huwa kama vina mhimiza mtu huyo aliyevivaa. Ndiyo maana watu husema kwamba, “ninapotembea hunihimiza kwa nyuma – kanda mbili.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huvaa mavazi ya heshima yamhimizayo kufanya kazi zake vizuri, katika maisha yake. Mtu huyo, afahamu kutekeleza vizuri kazi zake kwa kuwahimiza watu wake kuwa na vitendea kazi vizuri. Yeye hupata mali nyingi katika kazi na familia yake kwa sababu ya kutumia vitendea kazi vinavyowahimiza watu kufanya kazi zao vizuri.

Mtu huyo, hufanana na kanda mbili zilizomhimiza mtu aliyekuwa amezivaa, kwa sababu naye hutumia vitendea kazi viwahimizao watu wake kufanya kazi vizuri. Ndiyo maana husema kwamba, “ninapotembea hunihimiza kwa nyuma – kanda mbili.”

Kitendawili hicho, hufundisha watu juu ya kutumia vitendea kazi vizuri viwahimizavyo kufanya kazi zao vizuri ili waweze kupata mali za kuwasaidia vizuri maishani mwao.

1Thimotheo 2:9-10.

2Wakorintho 5:2-4.

ENGLISH: I HAVE A RIDDLE – LET COME.

WHEN I WALK, ONE ENCOURAGES ME FROM BEHIND – SANDALS.

The above riddle speaks of sandals. Those sandals are shoes that make noise on the heels of the person who wears them on his feet. Such kind of noise appear as if it encourages the person is wearing those sandals. That is why such person says that, “when I walk, one encourages me from behind – sandals.”

This paradox is compared to the person who wears respectable clothing that encourages him to do his work well, in life. Such person knows how to perform his duties well by encouraging his people to have good working tools. He gets a lot of wealth in his works at the family because of using tools that encourage people to do their jobs well.

This person is similar to the sandals that encouraged the person who was wearing them, because he also uses tools that encourage his people to work well. That is why they say that, “when I walk, one encourages me from behind – sandals.”

This riddle teaches people about using good tools that encourage them to do their jobs well so that they can get enough assets to help them well in their lives.

1 Timothy 2:9-10.

2 Corinthians 5:2-4.

1033. KALAGU – KIZE. SHEPAGA NANE NASHEPE DUGUTUNG’WANHILA KUB’UKWINGWA – NSHIBI MKIMBILI.

Ikalagu yiniyo, yihoyelile higulya ya bhuzwaji bho nshibi go mkimbili. Unshibi gunuyo gugabhitiyagwa mumagwasijo ga mbutula nulu ga msulubhale ya ng’wa munhu nhebhe. Unzwaji ogo agajaga ushepya bhuli higwasijo lyene mpaga gwiza go gotung’wanhila kung’humbi. Ing’humbi yiniyo ha hab’ukwingwa lulu. Hunagwene abhanhu bhagiganilaga giki, “shepaga nane nashepe dugutung’wanhila kub’hukwingwa – Nshibi mkimbili.”

Ikalagu yiniyo, yigalenganijiyagwa ku bhana bha myaji umo abho ligashigaga likanza bhaja bhagalumana ahali myaji obho ng’wunuyo, umukikalile kabho. Abhana bhanebho, bhali bha myaji umo abho bhabalasana ahakaya yabho bhuja bhuli ng’wene kumilimo yakwe abho bhagalumanaga bhuli ng’waka ahali myaji obho ng’wunuyo kunguno ya kungisha na gwiyizukiza mihayo ya gwikala chiza na bhanhu. Abhoyi bhaganhanhanaga chiza umyaji obho gung’wambilija na gwidilila chiza kunguno ya likujo lyabho ukuli myaji obho na witogwi bhobho, umuwikaji bhobho.

Abhanhu bhenabho bhagikolaga nu nshibi go mkimbili uyo gugashepaga mumalungulo ga sulubhale nulu mbutula, gogalumana aha ng’humbi, kunguno nabhoyi bhagalumanaga bhuli ng’waka ahali myaji obho bhang’wambilija na gwiizukija mihayo ya gwikala chiza na bhanhu. Hunagwene bhagiganilaga giki, “shepaga nane nashepe dugutung’wanhila kub’hukwingwa – Nshibi mkimbili.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gubhalanghana bhabyaji bhabho bho gubhambilija chiza na gwiyizukija mihayo ya gwikala chiza na bhanhu kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

Mwanzo 5:3 – 32.

Mathayo 1: 1-17.

 

KISWAHILI: PENYA NAMI NIPENYE TUTAKUTANA UKWENI – MKANDA KIUNONI.

Kitendawili hicho, chaongelea juu ya uvaaji wa mkanda wa kiunoni. Mkanda huo, hupitishwa kwenye vifunguo vya kaputula au suluali ya mtu fulani. Mvaaji wa mkanda huo, huupitisha kwenye kila fungio mpaka unakutana kwenye tumbo. Tumbo hilo ndipo ukweni. Ndiyo maana watu huhadithiana kwamba, “penya nami nipenye tutakutana ukweni – mkanda kiunoni.”

Kitendawili hicho, hulinganishwa kwa watoto wale ambao hukutana kwa mzazi wao mara kwa mara, katika maisha yao. Watoto hao, ni wa mzazi mmoja waliosambaa kwenye familia yao kwa ajili ya kufanya kazi ambao hukutana kwa mzazi huyo kila mwaka, kwa lengo la kumsalimia na kukumbushana juu ya maadili ya kuishi vizuri na watu. Wao humtunza vizuri mzazi wao kwa sababu ya heshina walio nayo kwake, na upendo walio kati yao, maishani mwao.

Watu hao hufanana na ule mkanda wa kiunoni unaopitishwa kwenye kila fungio mpaga unakutana kwenye tumbo, kwa sababu nao hukutana kila mwaka kwa mzazi wao kwa lengo la kumtunza na kukumbashana juu ya maadili ya kuishi vizuri na watu. Ndiyo maana wao huhadithiana kwamba, “penya nami nipenye tutakutana ukweni – mkanda kiunoni.”

Kitendawili hicho, hufundisha watu juu ya kuwaheshimu wazazi wao kwa kuwatunza na kukumbushana juu ya maadili ya kuishi vizuri na watu, ili waweze kupata mafanikio mengi, maishani mwao.

Mwanzo 5:3 – 32.

Mathayo 1: 1-17.

I HAVE A RIDDLE – LET IT COME.

ENGLISH: GO IN AND I GO IN AND WE WILL MEET AT OUR IN LAW’S PLACE – WAIST BELT.

The over head riddle talks about wearing a waist belt. This belt is passed through all brooches of a person’s shorts or pants. The wearer of the belt, passes it through each bronch until it meets to the stomach. Such stomach is what is compared to the wife’s parents’ place. That is why people tell each other that, “go in and I go in and we will meet at our in law’s place – waist belt.”

This puzzle is compared to children who meet their parents frequently, in their lives. Those children, spread out in their family for working purposes, who meet at that parents’ place every year, with the aim of greeting them and reminding each other of the values ​​of living well with people. They take good care of their parents because of the love they have for them, and the love they have in their lives.

These people are similar to the waist belt that is passed on every brooch up to the stomach, because they also meet every year at their parents’ house with the aim of taking care of them and arguing about the values ​​of living well with people. That is why they tell each other that, “go in and I go in and we will meet at our in law’s place – waist belt.”

This riddle imparts in people an idea of respecting their parents by taking care of them and reminding each other about the values ​​of living well with people, so that they can achieve many successes in their lives.

Genesis 5:3 – 32.

Matthew 1: 1-17.