Joe Healey

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).

527. NI BHULI WIMELE NA SO, ULEKE GWIMELA NA NKWELAYO?

Imbuki ya kahayile kenako ilolile wimeji bho bhanhu bha ahakaya ndebhe. Uwimeji bhunubho bhuli na migilo nulu mahangijo gabho. Imigilo yiniyo ili kihamo na kuleka gwimela na bhabyaji. Gashinaga umunhu ng’wunuyo adadule ugwimela nu Se, adulile gwimela na nkwelaye duhu. Hunagwene abhanhu bhagamujaga giki, ‘nibhuli wimele na so, uleke gwimela na nkwelayo?’

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhagimelaga na bhabyaji bhabho. Abhanhu bhenabho bhagaligehyaga hadohado likijo lyabho, ukubhabyaji bhabho bhenabho, nose bhagalimalaga, umuwikaji bhobho.

Uwimeji bhunubho bhugenhaga ibhengwe ukubhabyaji, kunguno ya gwiwila mihayo iyo ili yanyanigini, kugiki bhaseche bhanhu duhu. Abhanhu bhenabho bhagimanilaga nose bhayigusha halumo, aliyo bhali bhabyaji na bhana bhabho. Hunagwene abhanhu bhagabhabhujaga abhana bhabho giki, ‘nibhuli wimele na so, uleke gwimela na nkwelayo?’

Akahayile kenako kalanga bhanhu gubhakuja abhabyaji bhabho, kugiki bhadule gupandika mbango ja gwikala bho mholele umusi, na bhuyegi ung’wigulu.

(Kutoka 20:12; Wakolosai 3:20-21).

KISWAHILI: KWA NINI UMTANIE BABA UACHE KUMTANIA SHEMEJI YAKO?

Chanzo cha msemo huu chaangalia utani wa watu katika familia fulani. Utani huo huwa na miiko au mipaka yake. Miiko au mipaka hiyo ni pamoja na kutowatania wazazi. Kumbe, mtu hawezi kumtania baba yake. Anarusiwa kumtania shemeji yake tu. Ndiyo maana watu huuliza kwamba, ‘kwa nini umtanie baba uache kumtania shemeji yako?’

Msemo huu hulinganishwa kwa watu wale ambao hupenda kutaniana na wazazi wao. Watu hao hujipunguzia heshima yao polepole, na mwishowe, heshima hiyo huisha kabisa kwa wazazi hao.

Utani huo huleta dharau kwa wazazi, kwa sababu ya kuambiana maneno ya kitoto kwa lengo la kuchekesha watu tu. Watu hao hufikia hata hatua ya kucheza na wazazi wao. Ndiyo maana watu huwauliza kwamba ‘kwa nini umtanie baba uache kumtania shemeji yako?’

Msemo huu hufundisha watu kuwaheshimu wazazi wao, ili waweze kupata baraka za kuishi vizuri hapa duniani, na utukufu Mbinguni.

(Kutoka 20:12; Wakolosai 3:20-21)

mbehi nsabhi

ENGLISH: WHY JOKE WITH YOUR FATHER INSTEAD OF YOUR BROTHER/SISTER IN LAW?

The origin of this saying is jokes of people in a particular family. The jokes has taboos or limits/boundaries. Such taboos or restrictions include prohibition to joke with parents. As such, an individual cannot make jokes with one’s father, but can do so with a brother-in-law or sisterr-in-law. That is why people ask, ‘why joke with your father instead of your brother/sister in law? ‘

The saying is used comparatively to warn those people who like to make jokes with their parents. Those people, slowly lose their respect to parents and, in the end, that respect disappears completely.

The jokes bring contempt for parents, because of childish words they tell each other for the purpose of making people laugh. These people even reach the point of playing with their parents. That is why people ask them, ‘why joke with your father instead of your brother/sister in law? ‘

The saying teaches people to respect their parents so that they can receive the blessings of a comfortable life here on earth, and glory in Heaven.

(Exodus 20:12; Colossians 3: 20-21).

526. NULU UGAKALIHA NO UDUBHALEBYA BHOSE.

Imbuki ya kahayile kenako ilolile munhu uyo ali nkali umukikalile kakwe. Umunhu ng’wunuyo, adadebhile igiki numo agabhizila nkali, adudula ugubhapyena pye abhanhu. Hunagwene abhanhu bhagang’wilaga giki, ‘nulu ugakaliha no udubhalebya bhose.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agikalaga na bhukali ubho bhudi na solobho yoseyose. Umunhu ng’wunuyo agikalaga ubhakalihila sagala duhu abhanhu bhakwe. Ululimi lokwe olumanilija guyomba mihayo bho lilaka lya nyakali sagala.

Umunhu ng’wunuyo atogilwe gwikenya na bhanhu, kunguno ya gwiganika giki adulile gubhapyena pye abhanhu. Uweyi adamanile igiki adadulile ugubhalebya nguzu pye abhanhu. Hunagwene abhanhu bhagang’wilaga giki, ‘nulu ugakaliha no udubhalebya bhose.’

Akahayile kenako kalanga bhanhu kuleka bhuchilu na bhukali bho sagala, kunguno bhudina solobho yoseyose, kugiki bhadule gwikala bho mholele na bhichabho umuwikaji bhobho.

(Mathayo 5:21-26; Wakolosai 3:12-17; Kutoka 32:19-20).

KISWAHILI: HATA UKIWA MKALI NAMNA GANI HUTAWASHINDA WOTE.

Chanzo cha msemo huu chaangalia mtu yule ambaye ni mkali maishani mwake. Mtu huyo huwa haelewi kwamba hata awe mkali kiasi gani, hawezi kuwashinda wote. Ndiyo maana watu humwambia kwamba, ‘hata ukiwa mkali namna gani hutawashinda wote.’

Msemo huu hulinganishwa kwa mtu yule ambaye huishi kwa ukali usiokuwa na faida yoyote. Mtu huyo huwakaripia hovyo watu wake. Ulimi wake ameuzoesha kusema maneno kwa sauti ya ukali huo wa hovyo.

Mtu huyo hupenda kugombana na watu, kwa sababu ya kudhani kwake kwamba anaweza kuwashinda watu wote. Yeye hafahamu kwamba hawezi kuwashinda nguvu watu wote. Ndiyo maana watu humwambia kwamba, ‘hata ukiwa mkali namna gani hutawashinda wote.’

Msemo huu hufundisha watu kuacha ukali wa hovyo, kwa sababu huo hauna faida yoyote, ili waweze kuishi kwa amani na wenzao maishani mwao.

(Mathayo 5:21-26; Wakolosai 3:12-17; Kutoka 32:19-20).

nkali

nkali1

 

ENGLISH: NO MATTER HOW HOT TEMPERED YOU MAY BE, YOU WILL NEVER BEAT ALL.

The origin of this saying is a person who is hot tempered in his or her life. The person does not realize that no matter how hot tempered he.she may be, he/she cannot defeat all people. That is why people tell him, ‘No matter how hot tempered you may be, you will never beat all.’

The saying is used comparatively to refer any person who lives unnecessarily aggressively. That person constantly rebukes his/her people. His/her mouth is used to uttering words with such useless harshness.

That person likes to argue with people, because of his/her assumption that he/she can defeat all people. He/she does not realize that he/she cannot defeat all people. That is why people tell him/her, No matter how hot tempered you may be, you will never beat all.’

The saying teaches people torefrain from being so cruel, because cruelty is useless. In so doing,  they can live in peace with one another.

Matthew 5: 21-26. Colossians 3: 12-17. Exodus 32: 19-20.

525. MAJILE GA NG’WA JIPILINGITYA.

Imbuki ya kahayile kenako ilolile jisumva ijo jigitanagwa jipilingitya. Ijisumva jinijo, jigakumingijaga mabhulolo na mashi. Jigagabhumbaga gibhilinga na jayugapilingitya guja gujugasimbila hasi; humo jigapandikilaga ijiliwa jajo na abhana bhajo. Hunagwene abhanhu bhagayombaga giki, ‘majile ga ng’wa jipilingitya.’

Akahayile kenako kagalenganijiyaga kubhanhu abho bhagatumamaga milimo yabho pye amakanza bho gwiyambilija. Abhanhu bhenabho bhagayitumamaga imilimo yabho yiniyo ijidiku ni chu bho gwiyambilija chiza. Abhoyi bhagabhizaga bhuli ng’wene adebhile uguyitumama imilimo yakwe yiniyo, guti numo jidebhelile ijipilingitya uguitumama imilimo yajo.

Ubhutumami bho bhanhu bhenabho bhugabhalanjaga na bhazenganwa bhabho isolobho ya gwiyambilija uguyitumama imilimo yabho yiniyo. Hunagwene abhanhu bhagabhawilaga giki, ‘majile ga ng’wa jipilingitya.’

Akahayile kenako kalanga bhanhu gwigulyambija guja bhutongi umubhutumami bho milimo yabho n’umubhuzunya bhobo, kunguno bhadamanile akizile ka Nkomoji UYesu Kristo, kugiki bhadule gwikala chiza bhuli makanza.

(2Wakorintho 4:16-18; Mathayo 24:40-43).

KISWAHILI: MWENENDO WA DUNDU AU TUTAMAVI.

Chanzo cha msemo huo chaangalia kiumbe kinachoitwa dundu au tutamavi. Kiumbe hicho hukusanya matope na kinyesi. Huwa kinayasukuma yakiwa katika umbo la mduara na kwenda kuyachimbia ardhini kwa ajili ya hifadhi ya chakula au kiota cha kuangulia watoto. Ndiyo maana watu husema, ‘Mwenendo wa dundu au tutamavi.’

Msemo huu hulinganishwa kwa watu wale ambao hufanya kazi zao muda wote kwa kusaidiana.  Watu hao husaidiana kuyatekeleza majukumu yao wakati wa masika na hata ule wa kiangazi. Wao kila mmoja anafahamu kuyatekeleza vizuri majukumu yake, kama dundu au tutamavi anavyozifahamu kazi zake.

Utekelezaji wa majukumu yao hufundisha pia majirani zao faida za kusaidiana katika kufanya kazi zao. Ndio maana watu huwaambia kwamba ‘mwenendo wa dundu au tutamavi.’

Msemo huu hufundisha watu kuongeza bidii ya kusonga mbele katika utumishi wao, na katika imani yao, kwa sababu hawajui saa wala siku ya kuja kwake Mkombozi Yesu Kristo, ili waweze kuishi vizuri kila wakati.

(2Wakorintho 4:16-18; Mathayo 24:40-43).

dung-beetle-jipilingitwa

 

ENGLISH: A DUNG BEETLE WALK.

The origin of this saying is a creature called dung beetle. The creature gathers and rolls mud and feces. It usually pushes the rolled feces and goes to bury as food source or breeding chamber. That is why people say, ‘a dung beetle walk.’

The saying is used comparatively to refer those people who do their jobs full time helping one another. These people help each other to fulfill their duties, both during rainy and dry season. They each know how to properly carry out their duties, as a dung beetle knows its duties. In carrying out their responsibilities, they also teach their neighbors the benefits of helping one another. That is why people tell them, ‘a dung beetle walk.’

The saying teaches people to work hard and maintain their faith, because they do not know the hour or day of the coming of the Redeemer, Jesus Christ, so that they can always live comfortably prepared all the time.

(2 Corinthians 4: 16-18; Matthew 24: 40-43).