Don Sybertz

773. NPINI NDITO NHONGE MBUPU.

Akahayile kenako, kingilile kubhanhu abho bhihalalikaga higulya ya bhudito bho npini na nhonge. Uumo obho agayomba, “unpini guli ndito gukila nhonge kunguno gugalimaga mpaka japya jiliwa na bhozugwa ubhugali umo jigigelaga inhonge.” Ung’wiye agashosha, “inonge ili ndito kunguno unpini gugalimaga kunguno ya kupandika jiliwa ijo jigabhejiyagwa nhonge.”

Abhangi bhagayomba, “unpini guli ndito kukila inhonge kunguno bhuli ng’wene adulile gubheja nhonge uigulya, alugulima bhagehu abho bhadulile.” Hunagwene abhanhu bhagayombaga giki, “npini ndito nhonge mbupu.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alingokolo ugulima umukikalile kakwe. Umunhu ung’wunuyo, agabhonaga jidimu ugulima kunguno ya bhugokolo bhobho.

Aliyo lulu, ulu lyushika ilikanza ilyagulya uweyi agabhizaga ogwandya uguja ugujulya. Uweyi adumile ugutumama imilimo imidimu, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “npini ndito nhonge mbupu.”

Akahayile kenako, kalanga bhanhu higulya ya guleka bhugokolo bho gwigulambija gutumama milimo yabho, umukikalile kabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Mithali 14:23.

Waebrania 6:12.

Mathayo 11:28.

KISWAHILI: MPINI MZITO TONGE JEPESI.

Msemo huo ulitokea kwa watu waliokuwa wakibishana juu ya uzito wa mpini na tonge. Mmoja wao alisema, “mpini ni mzito kuliko tonge kwa sababu huwa unalima vyakula vinaiva na kupata tonge.” Mwenzake alijibu, “tonge ni nzito kwa sababu umpini hulima ili kupata chakula ambacho hutengenezwa tonge.”

Wengine walisema, “mpini ni mzito kuliko tonge kwa sababu kila mmoja aweza kuchukua tonge na kula, lakini wanaoweza kulima ni wachache.” Ndiyo maana watu husema kwamba, “mpini ni mzito tonge jepesi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mvivu kulima, katika maisha yake. Mtu huyo, hujisikia vigumu kushika jembe na kuanza kulima kwa sababu ya uvivu wake.

Lakini ukukifika wakati wa kula yeye huwa wa kwanza kwenda kula. Yeye pia hawezi kufanya kazi ngumu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mpini mzito tonge jepesi.”

Msemo huo, hufundisha watu juu ya kuacha uvivu kwa kujibidisha kufanya kazi zao vizuri, katika maisha yao, ili waweze kupata mafanikio mengi zaidi maishani mwao.

Mithali 14:23.

Waebrania 6:12.

Mathayo 11:28.

hoes

hoes2

food1

ENGLISH: A HANDLE IS HEAVIER THAN A STIFF PORRIDGE PIECE (SPENDING IS EASIER THAN EARNING).

The overhead saying originated from people who were arguing about a weight of a handle and that of a stiff porridge piece. One of them said, “The handle is heavier than a piece of the stiff porridge because one uses a handle to grow food crops which become lump of stiff porridge piece.” His companion replied, “A lump is heavier because of providing people who eat it with strengths for cultivating crops.”

Some said, “The handle is heavier than the lump because everyone can take the lump and eat, but few can cultivate by using a handle.” That is why people say, “a handle is heavy than a stiff porridge piece (spending is easier than earning).”

This saying is likened to a man who is lazy to cultivate, in his life. Such man feels difficult to hold a hoe and start cultivating because of his laziness.

But when it comes time to eat he becomes the first to go and eat. He cannot work hard, in his life. That is why people say to him, “a handle is heavier than a stiff porridge piece (spending is easier than earning).”

This saying, teaches people on how to stop being lazy by striving to do their jobs well, in their lives, so that they can achieve more success in their lives.

Proverbs 14:23.

Hebrews 6:12.

Matthew 11:28.

772. NTI GO MHELA GUTAPILILAGWA KABHILI.

Ulusumo lunulo lulolile munhu uyo obhitaga ng’wipolu lya ndimu nhali. Abhiye bhagang’wila, “udizubhite ung’wipolu linilo kunguno jilihoyi ndimu nhali noyi.” Uweyi agashosha, “ulujunitula nagupela.” Umunhu ng’wunuyo, ahongila duhu moyi, agatulya na ndimi mhali upela mpaka ugapilila ha nti go mhela.

Abhanhu bhung’wila hangi giki adizubhite hangi ung’wipolu linilo, kunguno unti uyo upilila gunuyo, gutapililagwa kabhili. Hunagwene bhagang’wila giki, “nti go mhela gutapililagwa kabhili.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo oliohubha ulekejiwa, umukikalile kakwe. Umunhu ng’wunuyo, aho ohubha adalomba bhulekejiwa, ubhupandika. Aliyo lulu, agabhiza atali uhadikija guhubha hangi, kunguno ya wikolosha bhokwe. Uweyi agabhikoloshaga abhiye kunguno ya gwiganika giki bhagunhekeja duhu.

Umunhu ng’wunuyo, agikolaga nuyo agatulwa na ndimu ugapilila hanti go mhela, kunguno nuweyi agahubha uelekejiwa, umukikalile kakwe. Aliyo lulu, agabhiza atali ubhikolosha abhiye agwiganikaga giki, agulomba alekejiwe hangi. Hunawene abhanhu bhagang’wilaga giki, “nti go mhela gudapiligwa kabhili.”

Ulusumo lunulo, lolanda bhanhu higulya ya kuleka nhungwa ja gubhikolosha abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho bhenebho, umuwikaji bhobho.

Luka 17:11-19.

KISWAHILI: MTI WA KIFARU HAUPONEWI MARA MBILI.

Methali hiyo, humwangalia mtu yule aliyekuwa akipita kwenye poli la wanayama wakali. Wenzake walimwambia, “usipite kwenye poli hilo kwa sababu kuna wanyama wakali.” Yeye alijibu, “wakinifuata nitakimbia.” Mtu huyo, alipoingia kwenye poli hilo, alifukuzwa na mkali akaenda kuponea kwenye mti wa kifaru.

Watu walimwambia kwamba asipite tena kwenye poli hilo la wanyama wakali, kwa sababu hawezi kuponea tena kwenye mti huo. Ndiyo maana watu hao walimwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye alikosea, kwa mara ya kwanza akasamehewa, maishani mwake. Mtu huyo, alipokosea aliomba msamaha, akaupata. Lakini basi, alikuwa bado akifanya makosa tena kwa sababu ya ukolofi wake. Yeye huwachokoza wenzake kwa sababu ya kufikiria kwamba, wenzake hao watamsamehe tu.

Mtu huyo, hufanana na yule aliyefukuzwa na mnyama mkali akaponea kwenye mti wa kifaru, kwa sababu naye alikosa akasamehewa, matika maisha yake. Lakini ja ajabu bado anawachokoza wenzake akifikiria kwamba atasamehewa tena. Ndiyo maana watu humwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hufundisha watu juu ya kuacha tabia za uchokozi, katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Luka 17:11-19.

rhenox.1

man1

tree-3842194__480

ENGLISH: THE RHINOCEROS TREE CANNOT SAVE SOMEONE TWICE (GOLDEN CHANCE NEVER COMES TWICE).

The above proverb looks at the man who was passing through the forest of wild beasts. His colleagues told him, “Don’t pass through that forest because there are wild animals.” He replied, “If they follow me, I will run away.” When he entered it Rhino chased him until he escaped by climbing at a tree.

People told him not to go back through that wild beast forest, because he could not escape from death by using that tree again. That is why the people told him, “the rhinoceros tree cannot save twice.”

The proverb is likened to a man who did wrong for the first time and got forgiveness in his lifetime. Such man apologized after doing wrong. But then he was still making mistakes again because of his cruelty. He irritates his colleagues because of thinking that they would only forgive him.

The man is like the one who was chased away by the wild beast and escaped by climbing at the rhinoceros tree, because he too had sinned and was forgiven, in the course of his life. But strangely enough, he still provokes his colleagues, thinking that he will be forgiven again. That is why people say to him, “the rhinoceros tree cannot save twice.”

This proverb teaches people to stop aggressive behavior, in their lives, so that they can live in peace with each other, in their lives.

Luke 17: 11-19.

769. UNENE NALI NTWE MOGWA.

Ulusumo lunulo, lwingilile kukikalile kabhanhu bha muchalo jilebhe. Akikalile ka bhanhu bhenabho, kali kagwihugula bhuli ng’wene uyo ohubhaga. Umo obho agabhahubhila abhiye, ulomba bhulekejiwa aliyomba, “nilekejagi bhadugu bhanhe nahubhaga, nadushokeja hangi.” Abhiye bhumhuja, “dugwinhe jilipilo ki?”

Uweyi agashosha, “unene nali ntwe mogwa.” Ukwene huguhaya giki, uweyi opolaga guti numo gugapolelaga untwe uyo guli mogwa. Hunagwene abhanhu abho bhahubhaga ukubhichabho bhagayombaga giki, “unene nali ntwe mogwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina widohya bho gudebha bhuhubhi bhokwe na gulomba gulekejiwa kubhiye abho obhahubhilaga, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga bho mholele na bhiye kunguno ya widohya bhokwe bhunubho. Uweyi agabhambilijaga abhanhu bhakwe ugwikala kihamo, kunguno ya nhungwa jakwe gubhiza jawiza.

Umunhu ng’wunuyo, agikolaga nuyo agalomba gulekejiwa na bhiye abho obhahubhilaga, kunguno nuweyi alinawidohya bho gulomba bhulekejiwa ulu ohubhilaga, umukikalile kakwe. Hunagwene agayombaga giki, “unene nali ntwe mogwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na widohya bho guzunya bhuhubhi bhobho na gulomba gulekejiwa, kugiki bhadule gwikala chiza na kupandika mafumilo mingi umubhutumami bho milimo yabho.

Isaya 50:4-7.

KISWAHILI: MIMI NI KICHWA KINYOLEWACHO.

Methali hiyo, ilianzia kwenye maisha ya watu wa kijiji fulani. Maisha hayo, yalikuwa ya kuongozana kwa kuonyana kila mmoja aliyekosea. Mmoja aliwakosea wenzake akaomba msamaha kwa kusema, “nisameheni ndugu zangu nimekosa, sitarudia tena.” Wenzake walimuliza, “tukupatie adhabu gani?”

Yeye alijibu, “mimi ni kichwa kinyolewacho.” Hivyo ndivyo kusema, yeye ametulia kama kichwa kituliavyo wakati kikinyolewa. Ndiyo maana watu wanapokosea husema kwamba, “mimi ni kichwa kinyolewacho.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana unyenyekevu wa kutambua makosa yake na kuomba msamaha kwa wale aliowakosea, katika maisha yake. Mtu huyo, huishi kwa amani na wenzake, kwa sababu ya unyenyekevu wake huo. Yeye huwasaidia watu wake kuishi kwa pamoja, kwa sababu ya tabia yake njema.

Mtu huyo, hufanana na yule aliyeomba msamaha kwa wenzake aliowakosea, kwa sababu naye ana unyenyekevu wa kuomba msamaha kila anapokosea, katika maisha yake. Ndiyo maana yeye husema kwamba, “mimi ni kichwa kinyolewacho.”

Methali hiyo, hufundisha watu juu ya kuwa na unyenyekevu wa kukiri makosa yao, na kuomba msamaha, ili waweze kuishi vizuri na kupata maendeleo mengi katika utekelezaji wa majukumu yao.

Isaya 50:4-7.

ENGLISH: I AM A SHAVED HEAD (I AM AT THE MERCY OF CIRCUMSTANCES).

The above proverb originated from the lives of people who lived in a certain village. Their life was accompanied by warning each other of wrongdoings. One who offended the other apologized, by saying, “Forgive me, my brothers, I have sinned, I will never do it again.” His companions asked him, “What punishment should we inflict?”

He replied, “I am a shaved head.” That is to say, he is as calm as a calm head when shaved. That is why when people make a mistake say, “I am a shaved head.”

This proverb is likened to a man who is humble enough to acknowledge his wrongdoings enough to apologize to those who he has wronged, in his life. Such man, on the other hand, lives in peace with his fellows, because of his humility. He helps his people to live together, because of his good conduct.

This person is like the one who apologized to his fellow human beings after doing wrong to them, because he too has the humility to apologize whenever he has done wrong, in his life. That is why he says, “I am a shaved head.”

This proverb imparts in people an idea on how to be humble enough to admit their mistakes by apologizing after doing wrong, so that they can live well with other enough to get more progress their responsibilities.

Isaiah 50: 4-7.

768. LUPI LWA NG’WITOGWI LUDAMINYAGA.

Bhalihoyi bhanhu abho bhalibhitogilwe, umukikalile kabho. Aliyo lulu, abhanhu bhenabho, nhangala ningi bhikalaga bhagwitulaga mapi. Amappi gabho galigadabhaminyaga kunguno ya witogwi bhobho. Hunagwene abhanhu bhagayombaga giki, “Lupi lwa ng’witogwi ludaminyaga.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhagikalaga bhitogilwe akahaya yabho. Abhanhu bhenabho, bhadadilaga ugwilekeja ulu bhidumaga, kunguno ya wiyumilija bhobho ubho wikala kihamo. Abhoyi bhagatumamaga kihamo imilimo yabho, kunguno ya witogwi bhobho bhunubho, umukikalile kabho.

Abhanhu bhenabho, bhagikolaga na bhitogwi abho bhagilekejaga wangu ulu bhidumaga, kunguno na bhoyi bhagilekejaga ulubhidumaga na gwiyumilija gutumama milimo yabho kihamo, umuwikaji bhobho. Hunagwene abhanhu bhagabhawilaga giki, “Lupi lwa ng’witogwi ludaminyaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na witogwi bho gwilekeja wangu ulu bhidumaga, umuwikaji bhobho, kugiki bhadule gwiyumilija uguitumama chiza milimo iyagujibhegeja ikaya jabho.

Mithali 3:11-12.

Ayubu 5:17-20.

Waebrania 12:5-6.

KISWAHILI: KOFI LA MPENZI HALIUMIZI.

Walikuwepo watu ambao walikuwa wanapendana sana. Lakini basi watu hao walikuwa wapigana makofi mara kwa mara. Makofi yao yalikuwa hayawaumizi, kwa sababu ya upendo wao walio nao kwa kila mmoja. Ndiyo maana watu husema kwamba, “kofi la mpenzi haliumizi.”

Methali hiyo, hulinganishwa kwa watu wale wanaoishi kwa upendo, kwenye familia yao. Watu hao, hupatana mapema wanapokosana, kwa sababu ya uvumilivu wao wa kuishi pamoja. Wao hutekeleja makukumu yao, kwa ushirikiano wa pamoja, kwa sababu ya upendo walionao, maishani mwao.

Watu hao, hufanana na wapenzi wanaosameheana mapema kila wanapokosana, kwa sababu nao husameheana na kuvumiliana katika utekelezaji wa majukumu yao, maishani mwao. Ndiyo maana, watu huwaambia kwamba, “kofi la mpenzi haliumizi.”

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kusameheana mapema wanapokoseana, maishani mwao, ili waweze kuvumiliana pamoja katika ushirikianao wao ya kuyatekeleza vizuri majukumu ya kuziendeleza familia zao.

Mithali 3:11-12.

Ayubu 5:17-20.

Waebrania 12:5-6.

ENGLISH: A LOVER’S SLAP NEVER HURTS.

There were people who were very much in love for each other. But they were constantly clapping each other in their daily lives. Their applause did not hurt them, because of their love for each other. That is why people say, “a lover’s slap never hurts.”

This proverb is compared to people who love each other in their family. These people get along early even when they quarrel, because of their patience which is strong enough to live together. They carry out their duties, by having mutual co-operations, because of the love they have for each other in their lives.

These people are like lovers who forgave each other early in their lives after quarreling, because they also forgive and tolerate each other in the discharge of their responsibilities, in their lives. That is why people tell them, “a lover’s slap never hurts.”

This proverb teaches people to have a genuine love that can enable them to forgive each other as soon as they have wronged each other, in their lives, so that they can tolerate each other in their co-operations for fulfilling their daily responsibilities enough to develop their families.

Proverbs 3: 11-12.

Job 5: 17-20.

Hebrews 12: 5-6.

767. MINO GAPE KUDI MOYO.

Akahayile kenako, kalolile bhupe bho mino ga ng’wa munhu. Abhanhu abho bhalimona umunhu ng’wunuyo bhagagalolelaga amino agape genayo. Ulu bhagabhona bhagagalenganijaga nu moyo go ng’wa munhu uyo alina bhuyegi nabhiye, umukikalile kakwe. Hunagwene abhanhu bhenabho bhagang’witanaga giki, “mino gape kudi moyo.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alina moyo go gwikala chiza na bhanhu, umukikalile kakwe. Umunhu ng’wunuyo, alina bhutogwa bho nhana ukubhunhu. Uweyi agatumamaga milimo yakwe bho moyo gope, kugiki adule gupandika jikolo ja kutumamila na gubhambilija abhiye abho bhali na makoye.

Umunhu ng’wunuyo, agikolaga nuo mino gape guti moyo, kunguho nuweyi aina moyo gope, ugo gwikala chiza na bhanhu. Hunagwene abhanhu bhagang’witanaga giki, “mino gape kudi moyo.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na moyo go bhutogwa bho gwikala na bhanhu chiza, umukikalile kabho, kugiki bhadule gutumama milimo yabho bho mholele. Igelelilwe abhadebhe igiki, ubhiza bho ng’wa munhu bhuli mu moyo gokwe.

Mathayo 7:15-19.

1 Yohana 4:1-3.

KISWAHILI: MENO MEUPE KAMA MOYO.

Msemo huo, waangalia weupe wa meno ya mtu. Watu wanaokutakana naye mtu huyo huyaona Meno yake hayo meupe. Wanapoyaona huyalinganisha na moyo wa mtu anayeishi vizuri na watu. Ndiyo maana watu hao humwita kwamba ni “Meno meupe kama moyo.”

Msemo huyo hulinganishwa kwa mtu yule aliye na moyo wa kuishi vizuri na watu, katika maisha yake. Mtu huyo, ana upendo wa kweli kwa watu anaoishi nao. Yeye hufanya kazi zake kwa kushirikiana vizuri na wenzake ili aweze kupata mafanikio ya kutumia yeye na kuwasaidia wahitaji.

Mtu huyo, hufanana na yule aliye na meno meupe kama moyo, kwa sababu naye ana moyo wenye upendo wa kuishi vizuri na watu, katika maisha yake. Ndiyo maana watu humwita kwamba ni “Meno meupe kama moyo.”

Msemo huo, hufundisha watu juu ya kuwa wenye moyo wa upendo wa kuishi vizuri na wenzao, katika maisha yao, ili waweze kuyatekeleza majukumu yao kwa amani maishani mwao. Yafaa waelewe pia kwamba uzuri wa mtu uko kwenye moyo wake.

Mathayo 7:15-19.

1 Yohana 4:1-3.

white teeth

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ENGLISH: WITH TEETH AS PURE AS THE HEART.

The above saying looks at the whiteness of one’s teeth. People who meet such a person see his/her white teeth. When they see them, they compare them to the heart of a person who lives well with others in their societies. That is why they say, “with teeth as pure as the heart.”

This saying is applied to the person who lives well with people in the daily life. Such person, in turn, has genuine love to the people around him/her. He/she does his/her job by cooperating well with others so that they can together find success in using their talents for helping those who in great need.

This person is like the one who has white teeth like a heart; because he also has a loving heart enough to live well with people, in life. That is why people call him/her the “with teeth as pure as the heart.”

This saying teaches people about having a loving heart for living well with their societal members, in their lives, so that they can peacefully carry out their responsibilities in their lives. They should also understand that a person’s beauty is in his/her heart.

Matthew 7: 15-19.

1 John 4: 1-3.