Joe Healey

504. LYABHUMENDE GITI LIJISINZA.

Imbuki ya kahayile kenako yilolile ginhu ijo jigitanagwa jisinza. Ijisinza nulu jigasimbilwa hasi, uyo agulimaga agujipunila jitali jilijidimu, giti numo jalili aha gwandya. Ijoyi nulu jigagwila gutu, jigikalaga jidimu duhu, jidagalukaga. Hunagwene abhanhu bhagayombaga giki, ‘lyabhumende giti lijisinza.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adatinginyiyagwa sagala, umukikalile kakwe. Umunhu ng’wunuyo, agimaga ha bhung’hana ilali, bho pye amakanza. Uweyi alemile ugusegeja nulu ugusegejiwa ahabhung’hana bhunubho.

Umunhu ng’wunuyo alinshikanu ijinaguwikalana ubhung’hana bhunubho. Hunagwene agalenganijiyagwa na jisinza ijo jilijidimu bho pye amakanza, kunguno nang’hwe, alindimu ugubhuleka ubhung’hana bhunubho, umukikalile kakwe. Uweyi adebhile ugubhalanga na bhiye ugubhumana ubhung’hana bhunubho, nuguwikalana. Hunagwene abhanhu bhaganyombaga giki ‘lyabhumende giti lijisinza.’

Akahayile kenako kalanga bhanhu gubhumana ubhung’hana na gubhiza bhashikanu ijinaguwikalana ubhunghana bhunubho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Mathayo 7:24-27; Mathayo 16:13-20; 1Petro 4:12-19).

KISWAHILI: NI IMARA KAMA CHUMA.

Chanzo cha msemo huu, chaangalia kitu ambacho huitwa chuma. Chuma hicho, hata kikichimbiwa chini, alimaye pale kilipochimbiwa atakikuta kikiwa imara kama kilivyokuwa mwanzoni. Chenyewe, hata kikipata kutu, huendelea kuwa kigumu tu; hakigeuki kuwa kilaini. Ndiyo maana watu husema kwamba, ‘ni imara kama chuma.’

Msemo huu hulinganishwa kwa mtu yule asiyetetereka ovyo maishani mwake. Mtu huyo husimama imara katika ukweli wakati wote. Yeye hukataa kuyumbishwa wala kuondolewa kwenye ukweli huo.

Mtu huyo alishaimarika katika kuuishi ukweli huo, hadi kufikia hatua ya kuwa mfano wa kuigwa na wenzake. Ndiyo maana yeye hulinganishwa na chuma kilivyo madhubuti muda wote, kwa sababu naye ni mgumu kuuacha ukweli huo maishani mwake.

Yeye anafahamu pia kuwafundisha wenzake kuuelewa ukweli na kuuishi katika maisha yao ya kila siku. Ndiyo maana watu humsema kwamba ‘ni imara kama chuma.’

Msemo huo hufundisha watu kuufahamu na kuuishi ukweli kwa ukamilifu, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 7:24-27; Mathayo 16:13-20; 1Petro 4:12-19).

chuma

ENGLISH: IT IS ‘AS STRONG AS IRON’.

The origin of this saying is something called iron. Even when it is burried, someone will eventually find it as strong as it was in the beginning when one digs it out. Even if it gets rusty, it just remains strong; it does not turn out to be soft. That’s why people say, ‘As strong as iron.’

The saying is used comparatively to refer to a person who is not swayed in life as regards truth. That person always stands firm on the truth. He refuses to be swayed or shaken from that truth.

Such a person is steadfast in living the truth, to the point of being a role model to others. That is why he is compared to a hard metal that remains so at all timse, because he/she too is hard to let go of the truth in his life.

He also knows how to teach others about understanding the truth and living it in their daily lives. That is why people describe such a person, ‘As strong as iron.’

The saying teaches people about understanding and living the truth to the fullest so that they can adequately succeed in their lives.

(Matthew 7: 24-27. Matthew 16: 13-20. 1Peter 4: 12-19).

503. KALAGU – KIZE. BHALI LINHA HIGULYA NA MAGODI MASOGA GAPE NA GAPI:- BALABABU.

Imbuki ya kalagu yiniyo, ilolile jisumva ijo jigitanagwa balababu. Ijisumva jinijo jigikalaga jisoga kulwagubhiza na mimili yape na yapi, ijo jigalalaga. Hunagwene abhanhu bhagiganilaga giki, ‘bhalilinha higulya na magodi masoga gape na gapi’ bhashosha giki ‘balababu’.

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo agikalaga na bhanhu bhingi bho gujilanija nabho chiza. Umunhu ng’wunuyo adebhile igiki, bhuli munhu aliheke guti umo obyalilwa, kunguno abhanhu bhadikolaga pye abhose, nulu bhagabhiza bhali bha myaji umo.

Umugubyalwa na myaji umo chiniko, umo obho adulile gubhiza nihanga lingi ilo lidikolile na bhiye. Umunhu ng’wunuyo, agabhalanjaga abhiye gwikala halumo chiza, kunguno, pye abhose bhali bhanhu ng’wa Mulungu. Hunagwene bhagiganilaga abhanhu giki, ‘bhalilinha higulya na magodi masoga gape na gapi’ bhashosha, ‘balababu.’

Ikalagu yiniyo yalanga bhanhu guyegela gwikala halumo, nulu amakobha gabho gagabhiza galiheke chiniko, kugiki bhadule gwiyambilija ugujibheja chiza ikaya jabho umuwikaji bhobho.

(Wagalatia 5:16-26; Mathayo 25:31-46; Mathayo 13:24-30).

KISWAHILI: KITENDAWILI – TEGA: WANAPANDA JUU NA MAKOTI MAZURI MEUPE NA MEUSI – VIPEPEO.

Chanzo cha kitendawili hiki chaangalia viumbe waitwao vipepeo. Viumbe hao huruka na wengi wao huwa na rangi nzuri nyeupe na nyeusi. Ndiyo maana watu hutegeana kitendawili kwamba, ‘wanapanda juu na makoti mazuri meupe na meusi’ na kujibu, ‘vipepeo.’

Kitendawili hicho hulinganishwa kwa mtu aishiye na watu wengi vizuri. Mtu huyo anaelewa kwamba kila mtu hutofautiana na mwingine kama alivyozaliwa, kwa sababu watu huwa hawafanani wote, hata kama wamezaliwa na mzazi mmoja.

Watu hao hutofautiana katika kuzaliwa huko; wengine wanaweza kuwa na sura ambazo hazifanani na wenzao. Mtu aliye na sura tofauti huwafundisha wenzake kuishi vizuri katika umoja, kwa sababu wote ni watu wa Mungu. Ndiyo maana watu hutegeana kitendawili kwamba, ‘wanapanda juu na makoti mazuri meupe na meusi’ na kujibu, ‘vipepeo.’

Kitendawili hicho chafundisha watu kufurahia kuishi katika umoja wao vizuri, pamoja na kuwepo kwa tofauti za sura na rangi zao, ili waweze kusaidiana katika kuzindeleza vizuri familia zao maishani.

(Wagalatia 5:16-26; Mathayo 25:31-46; Mathayo 13:24-30).

butterfly-balababu

ENGLISH: I HAVE A RIDDLE – LET IT COME: ‘THEY CLIMB HIGH WITH BEAUTIFUL WHITE AND BLACK COATS – BUTTERFLIES.

The origin of this riddle come from the creatures called butterflies. These creatures fly and most of them have beautiful white and black bodies. That’s why people pose a riddle, ‘They climb high with beautiful white and black coats and reply, ‘butterflies.’

The riddle is comparatively used with reference to a person who lives well in company of many people. Such a person understands that everyone is different; even those who are born from the same parents are never the same.

Such individuals are differing in their births and upbringing; among them, others may have features that are not the same as their siblings. These teach others to live in unity, because they are all God’s people. That is why people pose a riddle that, ‘they climb high with beautiful white and black coats’ and reply, ‘butterflies.’

This riddle, teaches people to enjoy living in harmony, despite their racial differences, so that they can help each other in their families’ well-being.

(Galatians 5: 16-26; Matthew 25: 31-46; Matthew 13: 24-30).

502. KALAGU – KIZE. AMANILE UGOLA ALIYO ADAMANILE IJOALOLA:- NGOKU.

Imbuki ya kalagu yiniyo ilolile kasiminzile ka ngoku. Ingoku ulu ilisiminza igalekaga bholange umo ilibhitila. Hangi nu lugendo loyo, lulilogwigondagonda, kunguno ludasululaga. Hunagwene abhanhu bhagiganilaga giki, ‘amanile ugola aliyo adamanile ijoalola’ bashosha giki ‘ngoku’.

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo, agalekaga jigemelo ja wiza umukikalile kakwe. Umunhu ng’wunuyo, agabhalungujaga chiza abho bhali mumakoye. Uweyi agatumamaga milimo yakwe, bho nduhu uhadikijiwa, nulu gulindila gwizukijiwa na ungi, kunguno aidebhile ingelelo ya milimo yakwe.

Uweyi agikolaga ni ngoku, kunguno nanghwe agolaga ginhu jilebhe, ijo abhiye bhagilangaga gutumama milimo yabho, chiza gubhitila wikaji bhokwe. Hunagwene agabhaganilaga abhanhu giki, ‘amanile ugola aliyo adamanile iji alola’ bhashosha, ‘ ngoku.’

Ikalagu yiniyo, yalanga bhanhu kuwalekela abhanhu bhabho, meng’ho ja gudula gubhakomeleja guitumama imilimo yabho, bho bhuyegi bhutale, kugiki bhadule ugujibheja chiza ikaya jabho.

(Zaburi 23:1-4. Mathayo 11:25-30. 1Petro 5:8-11)

KISWAHILI: KITENDAWILI – TEGA: ANAJUA KUCHORA LAKINI HAJUI AKICHORACHO – KONOKONO.

Chanzo cha kitendawili hiki ni utembeaji wa konokono. Konokono akitembea, huchora mchoro anamopitia. Pia mwendo wake ni wa kupindapinda; si ule ulionyooka. Ndiyo maana watu hutegeana kitendawili kwamba ‘anajua kuchora lakini hajui akichoracho’ na kutoa jibu la ‘konokono’.

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye, huacha mfano mzuri wa kuishi vizuri na watu, kupitia maisha yake. Mtu huyo, huwafariji vizuri wale walioko kwenye matatizo mbalimbali. Yeye pia hutekeleza majukumu yake, bila kulazimishwa wala kusubiri kuambiwa na mwingine, kwa sababu anayaelewa vizuri, yalivyo, na namna ya kuyatekeleza.

Mtu huyo, hufanana na konokono achoravyo kwa bidii, kwa sababu naye huchora kitu fulani ambacho wenzake, hukiona na kujifunza namna ya kuyatekeleza majukumu yao vizuri, kupitia maisha yake. Ndiyo maana yeye huwahadithia watu wake kwamba, ‘anafahamu kuchora lakini hajui kile anachokichora’ na kujibu, ‘ konokono.’

Kitendawili hicho, chafundisha watu kuacha alama za kuwahimiza wenzao kuyatekeleza majukumu yao, kwa furaha kubwa, kupitia maisha yao, ili waweze kuziendeleza vizuri familia zao.

Zaburi 23:1-4. Mathayo 11:25-30. 1Petro 5:8-11.

ngoku

ENGLISH: I HAVE A RIDDLE – LET IT COME: HE KNOWS HOW TO DRAW BUT DOESN’T KNOW WHAT HE DRAWS – A SNAIL.

The origin of this riddle is the snail walk. As the snail walks, it leaves drawings along its passage. Also, its motion is not a straight one. That is why people pose a riddle, ‘He knows how to draw but doesn’t know what he draws‘ and reply ‘a snail’.

This riddle, compared to the individual, leaves a good example of how to live well with people, through his life. The person, in turn, comfort those in distress. He also carries out his duties, without being forced or waiting to be told by another, because he understands them well, what they are, and how to carry them out.

The man is like a hard-working snail, because he also draws on something his colleagues see, and learn how to carry out their duties, through his life. That is why he tells his people that, ‘it knows how to draw but it doesn’t know what it draws: – a snail.’

This riddle, teaches people about leaving markers to encourage their peers to carry out their responsibilities, with great joy, through their lives, so that they can better their families.

(Psalm 23: 1-4; Matthew 11: 25-30; 1Peter 5: 8-11)

501. UYO AGANGUHAGA AGAKOMANYAGA AHA NG’WA GWIKALA.

Imbuki ya lusumo lunulo, yilolile solobho ya wanguhi bho guja hanhu. Umunhu uyo wanguhaga gushiga hanhu agikomanigijaga aha wikalo, kunguno agasangaga uwikalo bhulihoyi, na masumbi galihoyi. Hunagwene abhanhu bhagayombaga giki, ‘uyo aganguhaga agakomanyaga aha ng’wa gwikala.’

Ulusumo lunulo lukalenganijiyagwa kuli munhu uyo aganguhaga uguja ukumilimo, nulu uko libhilingilo. Umunhu ng’wunyo, agapandikaga solobho ya gugutumama hatale unimo gunuyo, ulu ojaga kumilimo yakwe, Uweyi adulile nulu guzengela numba yakwe hasoga, kunguno ya wanguhi bhokwe bhunubho, ubhogushiga hoyi.

Uweyi agabhalanjaga na bhiye ugwanguha uguja ukumilimo yabho, nulu uko bhalija, kugiki, bhadule gupandika matwajo mingi, umuwikaji bhobho. Hunagwene agabhawilaga abhanhu bhakwe giki, ‘uyo aganguhaga agakomanyaga aha ng’wa gwikala.’

Ulusumo lunulo lolanga bhanhu gubhiza na nhungwa ja gwanguha ugujuitumama imilimo yabho, nulu uko wibhilingilo bhobho, kugiki bhadule gupandika matwajo mingi umuwikaji bhobho.

(Mathayo 25:1-13; Mathayo 24:36-44; Luka 13:24-25).

KISWAHILI: AWAHIYE NDIYE HUCHAGUA PA KUKAA.

Chanzo cha methali hii chaangalia faida ya kuwahi kufika mahali fulani. Mtu akiwahi kufika mahali alikotakiwa kwenda, hupata nafasi ya kujichagulia sehemu ya kukaa, kwa sababu ya yeye kukuta nafasi nyingi zikiwa bado zingali wazi, na viti vingi vikiwa wazi pia. Ndiyo maana watu husema kwamba, ‘awahiye ndiye huchagua pa kukaa.’

Methali hiyo hulinganishwa kwa mtu yule ambaye huwahi kwenda kazini au kwenye mkutano fulani. Mtu huyo hupata nafasi ya kuyatekeleza majukumu yake kwa mafanikio makubwa. Mafanikio hayo humpatia maendeleo kwenye familia yake.

Yeye hufaulu hata kujengea nyumba yakesehemu iliyo nzuri, kwa sababu ya kuwahi kwake huko. Yeye huwafundisha pia wenzake namna ya kupata mafanikio hayo, kwa kuwahimiza kundelea kuwahi katika kazi zao. Ndiyo maana huwaambia watu wake kwamba, ‘awahiye ndiye huchagua pa kukaa.’

Methali hiyo hufundisha watu kuwa na tabia ya kuwahi kwenda kuyatekeleza majukumu yao, au kuwahi kwenda kule wanakotakiwa, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 25:1-13; Mathayo 24:36-44; Luka 13:24-25).

waterfall-bulundi

engineer

ENGLISH: HE WHO ARRIVES EARLIER CHOOSES WHERE TO SIT.

The origin of this proverb is the benefits of arriving at some place earlier than others. When a person arrives earlier at that place, he or she gets a chance to choose a where to sit or even stay, because he/she will find many vacancies. That is why people say, ‘He who arrives earlier chooses where to sit.’

The proverb is comparatively used to urge people to go early to their working or meeting places because a person who arrives earlier has the opportunity to carry out his/her duties with great success. That success improves his/her family wellbeing.

Such a person can even manage to build his/her residence on a beautiful scenary, because of his/her early arrival at the place. He also teaches his colleagues how to achieve this, by encouraging them to be always early at their working places. That is why he/she tells them, ‘He who arrives earlier chooses where to sit.’

The proverb teaches people to develop the habit of going early to their jobs or elsewhere where they are needed, so that they can achieve more in their lives.

(Matthew 25: 1-13; Matthew 24: 36-44; Luke 13: 24-25).

500. NTOBHI O BHUSHISHI AGABHALEKELAGA ABHA MINO BHABHUNG’WA.

Imbuki ya kahayile kenako, yilolile bhutobhi bho bhushishi, na bhung’wiwa bhobho. Ubhutobhi bho bhushishi bhunabho, bhugasolaga makanza malihu. Aliyo lulu, untobhi obho agabhalekelaga bhangi abho bhali na mino, bhabhung’wa ubhushishi bhunubho. Hunagwene abhanhu bhagayombaga giki, ‘ntobhi o bhushishi agabhalekelaga abha mino bhabhung’wa.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo, agacholaga jikolo mpaga ujipandika, na gucha adajilile. Umunhu ng’wunuyo, agaicholaga isabho yiniyo mpaga oyipandika bhogusabha, na winga kuwelelo, ubhalekela abhapanga isabho jinijo bhujilya.

Abhanhu abha mino, ha bhapanga abho bhagabhung’waga ubhushishi ubho obhutobha, umunhu ng’wunuyo. Ugujichola isabho jinijo, ikolile nu gutobha bhushishi, ubho untobhi obho agabhalekelaga abha mino, nulu abhapanga, bhajilya isabho jinijo. Hunagwene abhanhu bhagayombaga giki, ‘ntobhi o bhushishi agabhalekelaga abha mino bhabhung’wa.’

Akahayile kaneko, kalanga bhanhu higulya ya gwigulambija gutumama milimo, iya gubhapandikila isabho ija gumana bhilekela, ulu ocha ung’wene, kugiki, bhadule gujilang’hana chiza isabho jinijo.

Wakolosai 3:1-3.

Mathayo 19:13-30.

KISWAHILI: ANAYEKOROGA UKWAJU HUWAACHIA WALE WALIO NA MENO WANAUNYWA.

Chanzo cha msemo huo, chaangalia ukorogaji wa ukwaji, na unywaji wake. Ukorogaji huo, huchukua muda mrefu. Lakini basi, mkorogaji wake huwatengenezea wengine walio na meno, ambao huunywa, ukwaju huo. Ndiyo maana watu husema kwamba, ‘mkorogaji wa ukwaju huwaachia wenye meno wanaunywa.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hutafuta mali hadi akazipata kwa wingi, na kufa bila kuzila. Mtu huyo, huzitafuta mali hizo mpaka hutajirika, na kuaga dunia, akiwaachia wale walio wazima, mali zake zote. Watu hao huzila mali hizo zilizoachwa kwao na marehemu.

Watu hao, wenye meno ni wale ambao ni wazima, walioachwa na marehemu, ambao huunywa ukwaju ule alioukoroga, mtu huyo. Kuzitafuta mali hizo, hufanana na kukoroga ukwaju, ambao mkorogaji wake huwaachia wenye meno, au wale walio wazima, ambao huzila mali hizo. Ndiyo maana watu husema kwamba, ‘mkorogaji wa ukwaju huwaachia wenye meno wanaunywa.’

Msemo huo, hufundisha watu juu ya kufanya kazi kwa bidii iwawezeshayo kupata mali zakuwa wanaachiana, anapokufa mmoja wao, ili waweze kuzitunza vizuri mali hizo.

Wakolosai 3:1-3.

Mathayo 19:13-30.

te-tugu-igasha

passion-fruit

ENGLISH: HE WHO PREPARED THE TAMARIND FRUIT JUICE LEFT IT FOR THOSE WITH TEETH TO DRINK.

The source of this proverb is the juice of the tamarind fruit. The preparation for the tamarind juice takes quiet some times to be ready for people to drink it. There is a possibility for the one who prepared it to leave others to drink the juice. Therefore, this proverb can be performed to describe how someone can prepare it and fail to drink instead; others drink on his/her behalf. This scenario is described using the proverb that ‘he who prepared the tamarind fruit juice left it for those with teeth to drink.’

The saying can be compared to a person who struggles for wealth for a long time. When he/she gets it, he/she dies before enjoying his/her richness thus leaving it to be used by others. The people with teeth are the ones left behind after the owner of properties passes away.

The saying teaches people about working hard to get rich which can also be used by other people, including family members, when the owner of those possessions dies.

Colossians 3: 1-3.

Matthew 19: 13-30.