Joe Healey

489. BHALIKOYA NA NG’HULWA.

Imbuki ya kahayile kenako, yililola ng’hulwa. Ing’hulwa jili nhalanga ijo jigasagilaga hasi, ulu guteng’wa amatina. Ijoyi jigabhizaga jiti ningi ja gushiga nulu heyi, kunguno iningi ojitema ung’winikili ngunda. Hunagwene umunhu ng’wunuyo agabhawilaga abhanhu giki, ‘bhalikoya na ng’hulwa.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo ugihayaga bhusabhi ukubhanhu. Umunhu ng’wunuyo, nulu agagwasha mihayo adulile nulu gujinja ntugo gumo duhu, upandika hela ja guhebhela ikeyi yakwe.

Uweyi agahayaga giki, bhalikoya na bhushigo duhu, unigo untale gulihoyi na adinagukumya nulu hadoo. Uweyi adulile nulu gung’wa walwa, ubhawila abhanhu giki, bhalikoya na bhushigo duhu, iningi winajo. Hunagwene agabhawilaga abhanhu giki, ‘bhalikoya na ng’hulwa,’ inhalanga ujikula, jilimukaya yakwe.

Akahayile kenako, kalanga bhanhu higulya ya kuleka nhungwa ja gwigimbila bhusabhi, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho. Idichiza ugwimbila ginhu josejose, kunguno jidulile gushila makanza gosegose.

Luka 12:15-21.

Luka 21:1-4.

KISWAHILI: WANAHANGAIKA NA MABAKI.

Chanzo cha msemo huo, chaangalia mabaki ya mazao ya chakula shambani. Mabaki hayo, ni kalanga ambazo hubakia baada ya mkulima kuzivuna. Zenyewe huwa hazibaki nyingi, kwa sababu nyingi huwa zimevunwa na wenyewe shamba hilo. Ndiyo maana mwenye shamba hilo, huwaambia watu kwamba, ‘wanahangaikia mabaki.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hujitapa na kujigamba kwa watu, kwa sababu ya utajiri wake. Mtu huyo, hata akipata kesi, huweza kuuza hata ng’ombe mmoja tu, akapata hela ya kuimaliza kesi yake hiyo.

Yeye huwaambia watu kwamba, waanahangaika na mabaki tu, mzigo mkubwa umo ndani, ambao haujaguswa hata kidogo. Yeye anaweza hata kunywa pombe, na kuwaambia wenye pombe hiyo kwamba, wanahangaikia mabaki tu, kwa sababu ya wingi wa mali zake hizo. Ndiyo maana yeye huwaambia watu kwamba, ‘wanahangaikia mabaki,’ mali ameziweka ndani kwake.

Msemo huo, hufundisha watu juu ya kuacha tabia ya kujivunia utajiri, ili waweze kuishi vizuri na wenzao, katika maisha yao. Yafaa waelewe kwamba, siyo vizuri kutambia kitu chochote, kwa sababu kitu hicho chaweza kuwaishia wakati wowote.

Luka 12:15-21.

Luka 21:1-4.

nhalanga

groundnuts

nuts

ENGLISH: THEY ARE EXCITED BY THE LEFT-OVERS.

The source of this saying is the left-overs of food or crops. These left-overs can be remains of food after someone has eaten to his/her satisfaction. It can also mean crops left behind after the owner of the farm has harvested and then someone else comes to gather the remains of crops. Such people are being described using the saying that ‘they are excited by the left-overs.’

The saying can be compared to a person who praises himself/herself for being rich. Such a person can even be engaged in a criminal case and bribe people to end the case. These kinds of people can openly tell others that he/she lives a kind of life that others cannot afford rather end up eating or drinking his/her left-overs. In return, the poor can be happy for having the lef-overs because that is only what they can afford.

The saying teaches people about giving up the pride of wealth so that they can live better with others in the society.

Luke 12: 15-21.

Luke 21: 1-4.

488. OBYAJA GWASHI.

Imbuki ya kahayile kenako, yililola bhubyaja bho ginhu ijo jalijidiganikilagwa gwigela. Ubhubyaja bhunubho, bhulibho gubhagwisha ng’holo abhanhu abhangi, kunguno bhalibhadasendamilile uguibhona iyo yabyajiagwa yiniyo. Hunagwene, abhanhu bhagang’wilaga umunhu ng’wunuyo, giki, ‘obyaja gwashi.’

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo otumagwa mhayo nhebhe, uyo agashigaga koyi obyajaga mhano gungi. Umunhu ng’wunuyo, ulu ogashiga uko otumagwa agayombaga heke duhu.

Uweyi agalenganijiyagwa nu munhu uyo obyajaga mihayo yakwe iyo bhalibhadiyiiganikilaga abhanhu abho bhantumaga, kunguno nanghwe agagugaluchaga umhayo uyo otumagwa guguchala hanhu. Hunagwene abhanhu, bhagang’wilaga giki, ‘obyaja gwashi.’

Akahayile kenako, kalanga bhanhu higulya ya gubhiza bhanhu bhanghana umukikalile kabho, kugiki bhadule uguishisha chiza imihayo iyo bhatung’wa kuichala kubhichabho. Yigelelilwe abhanhu bhenabho, bhayishishe jinabhunghana, imihayo iyo bhatung’wa guichala, bhadizuyigalucha.

Matendo ya mitume 5:1-5.

Yohane 8:31-32.

Mathayo 5:37.

KISWAHILI: UMEZALISHA MENGINE

Chanzo cha msemo huo, chaangalia uundaji wa kitu ambacho hakikutegemewa kutokea au kuonekana. Uundaji huo, huwakatisha tamaa watu wengine, kwa sababu hawakutegemea kuyaona hayo yaliyozalishwa. Ndiyo maana watu hao humwambia mtu huyo kwamba, ‘umezalisha mengine.’

Msemo huo, hulinganishwa kwa mtu yule ambaye ametumwa neno fulani, aliyefika kule alikotumwa, akatunga neno jingine, badala ya lile alilotumwa kulifikisha. Mtu huyo, alipofika alikotakiwa kuufikisha ujumbe huo, alisema tofauti na alivyotumwa.

Yeye hulinganishwa na mtu yule aliyezaliwa la kwake ambalo watu hawakutegemea kulisikia, kwa sababu naye alibadilisha neno alilotumwa kulipeleka, akasema tofauti. Ndiyo maana watu humwambia kwamba, ‘umezalisha mengine.’

Msemo huo, hufundisha watu juu ya kuwa wakweli katika maisha yao, ili waweze kuufikisha vizuri ujumbe wa kuishi kwa amani na wenzao, katika maisha yao. Yafaa, watu hao wawe wajumbe wa kuufikisha ukweli kwa wenzao, wanaoishi nao.

Matendo ya mitume 5:1-5.

Yohane 8:31-32.

Mathayo 5:37.

black-man

simu

ENGLISH: YOU HAVE PRODUCED ANOTHER ONE.

The origin of the saying looks at the creation of something that was not expected to happen or to be seen. The coming up of a new information, not the one intended, can discourage people who had a different expectation. This is why can describe this scenario using the saying that ‘you have produced another one.’

The saying can be compared to a person, to whom the word was sent, who arrived at the dispatch area and composed a different information instead of the one sent to convey. When he/she comes back to report, he/she comes with a quite different feedback that upsets those who sent him/her.

The saying teaches people about being truthful in their lives so that they can effectively convey the message as intended. This can help people to have peace of mind and be trusted.

Acts 5: 1-5.

John 8: 31-32.

Matthew 5:37.

487. KALAGU – KIZE. ANE ANE MPAGA TANGA: – MADANDALI GA MUNDUKA.

Imbuki ya kalagu yiniyo, ililola munduka iyo igikalaga na madandali ane. Imunduka yiniyo, idulile gupejiwa mpaga yushiga kule wikanza iguhi, kunguno ya wiyambilija bho madandali gayo, ayane geneyo.

Kuyiniyo lulu, ijisumva ijo jilina magulu ane, jigasiminzaga wangu wangu, nulu jidulile gupela wangu wangu mpaga jusegenela bho likanza liguhi. Hunagwene abhanhu bhagayombaga giki, ‘ane ane mpaga Tanga:- madandali ga munduka.’

Ikalagau yiniyo, igalenganijiyagwa ku bhanhu abho bhagiyambilija kihamo na bhichabho, umukikalile kabho. Abhanhu bhenabho, bhadebhile ugutumama kihamo na bhichabho, gitu umo gagiyambiligijaga amadandali ayane aga munduka genayo.

Abhanhu bhenabho, bhali jigemelo ja gwikala kihamo bho gwiyambilija, umubhutumami bho milimo yabho. Umukikalile kabho kenako, bhagabhalangaga nabhichabho, ahigulya ya gubhiza halumo ijinaguitumama bho wiyambilija imilimo yabho. Hunagwene abhanhu bhenabho bhagayombaga giki, ‘ane ane mpaga Tanga:- madandali ga munduka.’

Ikalagu yiniyo, yalanga bhanhu higulya ya guitumama imilimo yabho halumo bho gwiyambilija, kugiki bhadule guimala wangu na kupandika matwazo mingi, umuwikaji bhobho.

Uwiyambilija bhunubho, bhudulile gubhinha nguzu ja kunondela Yesu bho bhukamu bhutale, ubho wikomile gubhashisha mpaga ng’wigulu.

Yahane 14:11-14.

Yohane 14:25-26.

Yohane 15:1-5.

2Wafalme 2:11-12.

Matendo ya mitume 4:32-37.

KISWAHILI: KITENDAWILI – TEGA.

NNE NNE MPAKA TANGA:- MAGURUDUMU YA GARI.

Chanzo cha kitendawili hicho, chaangalia gari yenye magurudumu manne. Gari hilo, laweza kuendeshwa mpaka likafika mbali, kwa muda mfupi, kwa sababu ya kusaidiana kwa magurudumu hayo manne.

Kwa hiyo, viumbe vyenye miguu mine, hutembea kwa haraka hata vinaweza kukimbia kwa haraka mpaka vikafika mbali kwa muda mfupi. Ndiyo maana watu husema kwamba, ‘nne nne mpaka Tanga:- magurudumu ya gari.’

Kitendawili hicho, chalinganishwa kwa watu wale wanafahanya kazi zao kwa kusaidiana, maishani mwao. Watu hao, wanaelewa namna ya kuyatekeleza majukumu yao, kwa kusaidiana katika kumoja wao, kama yanavyosaidiana yale magurudumu manne mpaka yanafaulu kulifikisha mbali kwa muda mfupi gari hilo.

Watu hao, ni mfano wa kuigwa katika kuuishi umoja wa kusaidiana katika utekelezaji wa majukumu yao. Maisha yao, huwafundisha wenzao juu ya kuwa na umoja unaowawezesha watu kusaidiana katika kufanya kazi zao. Ndiyo maana watu hao husema kwamba, ‘nne nne mpaka Tanga:- magurudumu ya gari.’

Kitendawili hicho, chafundisha watu juu ya kuzifanya kazi zao katika umoja wa kusaidiana, ili waweze kuzimaliza mapema na kupata mafanikio mengi zaidi, maishani mwao.

Umoja huo, utawasaidia hata katika kumwamini Yesu na kumfuata hadi kumfikia Yeye mbinguni.

Yahane 14:11-14.

Yohane 14:25-26.

Yohane 15:1-5.

2Wafalme 2:11-12.

Matendo ya mitume 4:32-37.

chevrolet

jaguar

ENGLISH: I HAVE A RIDDLE – LET IT COME.

FOUR FOUR UP TO TANGA- CAR WHEELS.

The source of this riddle is the car and its tyres. The car can be driven for a long distance with the help of its tyres. This four-legged creature can move very fast to the extent of covering a very long distance within a very short period of time. To describe how the car is assisted by its tyres to reach such long distances people tend to use the riddle that ‘four four up to Tanga’ where Tanga is used as a measure of distance; the highest distance from where the car set off the journey.

This riddle can be compared to those people who do their works in collaboration with others. These people tend to understand each other on how to carry out their duties. They help each other in the same way tyres work until they reach their desired goals. Such people can be described as role models for others.

This riddle teaches people about doing their jobs in collaboration. This can help people to finish their works within a short time. In so doing, they will be making their families to have good and peaceful life. This unity can also help them to know how Jesus works in human minds. They can work together in ensuring that they follow Him to heaven after death.

John 14: 11-14.

John 14: 25-26.

John 15: 1-5.

2Kings 2: 11-12.

Acts 4: 32-37.

486. KALAGU – KIZE. NTI GONE GULI NA MATAMBI MPUNGATI; AYANE MADOTO, AYABHILI, MOMU, ILIMO LISAJI:- NG’OMBE.

Imbuki ya kalagu yiniyo, ililola ndimu iyo ilitanwa Ng’ombe. Ingombe yiniyo, ili na magulu ane, ha matambi amadoto, ayabhili momu, ha mapembe gayo ing’ombe yiniyo. Ilitambi ilimo lisaji, ugwene hunkila goyo, kunguno gukilalaga gulifilinjiwa ukunu nu kunu. Hunagwene abhanhu bhagayombaga giki, ‘nti gone guli na matambi mpungati, ayane madoto, ayabhili, momu, ilimo lisaji:- Ng’ombe.’

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo adebhile ugugalekanya chiza amakanza. Umunhu ng’wunuyo, umulikanza lya jidiku amanile igiki isi igikalaga ndoto, agalimaga kunguno lilikaza lya gulima.

Uweyi agisuyaga umulikanza lya chu, kunguno isi igumaga na malima nago gagimaga. Agatumamaga milimo ya gujilanhana chiza ijiliwa ijo ojipandika aho olimaga.

Ilitambi ilisaji, ligikolaga na bhanhu abho bhagajitumamilaga sagara isabho ijo bhagajipandikaga umubhuchoji bhobho. Abhanhu bhenabho, bhagajing’welaga walwa mpaga bhandya guyomba mihayo ya sagala, guti bhanhu bhasaji.

Abhanhu bhenabho, ulu bhuhaya guja gujung’wa walwa, bhagiwilaga giki, bhaje ukubhusaji bhobho. Hunagwene abhanhu bhagiganilaga giki, ‘nti gone guli na matambi mpungati, ayane madoto, ayabhili, momu, ilimo lisaji:- Ng’ombe.’

Ikalagu yiniyo, yalanga bhanhu higulya ya gugatumila chiza amakanza gabho aga milimo, na gujitumila chiza isabho ijo bhalijipandika, umumilimo yabho yiniyo, kugiki, bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Mathayo 16:1-4.

Mathayo 24:32-38.

KISWAHILI: KITENDAWILI – TEGA

MTI WANGU UNA MATAWI SABA MANNE MABICHI, MAWILI MAKAVU, MOJA KICHAA:- NG’OMBE.

Chanzo cha kitendawili hicho, chaangalia mnyama aitwaye Ng’ombe. Ng’ombe huyo, ana miguu, minne, ndiyo matawi mabichi, yale mawili ambayo ni makavu, ni pembe zake ng’ombe huyo. Lile moja ambalo ni jehu, ni mkia wake, maana huwa hautulii, kwa sababu huwa unachezeshwa chezeshwa tu. Ndiyo maana watu huhadithiana kwamba, ‘mti wangu una matawi saba, manne mabichi, mawili makavu, moja kichaa:- ng’ombe.’

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye afahamu kutofautisha vizuri majira mbalimbali ya mwaka. Mtu huyo, hufahamu huutumia wakati wa masika kwa kulima, kwa bidii kubwa, kwa sababu wakati huo, ardhi huwa ni mbichi.

Yeye hupumzika wakati wa kiangazi, kwa sababu wakati huo, ardhi huwa ni ngumu na kavu. Huo ni muda wa kuyakusanya mazao yake vizuri, na kuyahifadhi sehemu ambayo yaweza kuyatunza vizuri.

Tawi jehu huonesha wakati wa kiangazi, ambao baadhi ya watu huyatumia mafanikio ya kilimo chao, au mali zao, kwa kunywea pombe. Baadhi yao hulewa mpaka kufikia hatua ya kuanza kuongea maneno yasiyofaa, kama wehu.

Watu hao, hualikana kwenda kunywa pombe wakielezana kwamba, waende kwenye wehu wao. Ndiyo maana watu huhadithiana kwamba, ‘mti wangu una matawi saba, manne mabichi, mawili makavu, moja kichaa:- ng’ombe.’

Kitendawili hicho, chafundisha watu juu ya kuutumia muda wao wa kazi vizuri, na kuyatumia mafanikio ya kazi zao hizo vizuri, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mathayo 16:1-4.

Mathayo 24:32-38.

nzagamba1

cow meat

ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY TREE HAS SEVEN BRANCHES; FOUR ARE NOT DRY, TWO ARE DRY, ONE IS CRAZY- COW.

The source of this riddle is a cow and its body parts; four legs that help it keep on walking, two horns that are immobile, and a tail that keeps on moving to swip away insects that can tend to attack the cow. Therefore the riddle that ‘my tree has seven branches; four are not dry, two are dry and one is crazy’ communicates how the cow body parts work.

This riddle can be compared to a person who knows how to properly distinguish the different seasons of the year. They can use the spring season for ploughing with great efforts because this is the time when the soil is wet and easy to cultivate. During dry season, they gather their produce from the farm and keep them safely for future use. During summer, people spend what they produced from their farms. They drink local brew to their satisfaction. It is the time where one expects to have extravagance in terms of expenditure.

This riddle teaches people about how to use their time well and make the most of their work so that they can better their families as well as their lives.

Matthew 16: 1-4.

Matthew 24: 32-38.

485. GUCHA GULALA.

Imbuki ya kahayile kenako, yilolile bhuchi na bhulaji, bho ng’wa munhu. Umunhu ulu ucha agabhizaga giti alalile duhu, hichene abhanhu bhagayombaga giko, kunguno ulu ulala bhagikalaga bhamanile igiki agumisha duhu.

Gashinaga lulu, umunhu ulu ucha gugachaga mili duhu, umoyo gokwe gugabhizaga gulimhola, mukikalile kangi. Hunagwene abhanhu bhagayombaga giki, ‘gucha gulala.’

Akahayile kenako, kagalenganijiyagwa kuli munhu, uyo amanile igiki bhulihoyi bhupanga bhungi, ulu gucha umili go ng’wa munhu. Umunhu ng’wunuyo, agikomeja gwikala chiza na bhanhu, bho gubhambilija umumakoye abho bhalilomba wambilija bhokwe, kugiki abhutumile chiza uwikaji bhokwe ubho ha welelo henaha.

Umunhu ng’wunuyo, agabhinhaga bhulangwa nabhiye, ubho gwikala chiza na bhanhu, haho bhatale nayo imimili yabho, kugiki bhadule gwingila chiza umubhupanga ubho myoyo yabho, kunguno umoyo gudachaga. Hunagwene uweyi agabhawilaga abhanhu giki, ‘gucha gulala.’

Akahayile kenako, kalanga bhanhu higulya ya gubhutumamila chiza ubhupanga bho mimili yabho, bho gwikala bho mholele na bhanhu, kugiki bhadule gwingila chiza, umubhupanga ubho moyo, ulu yucha imimili yabho.

2Wakorintho 5:4-10.

Waefeso 2:1, 4-6.

KISWAHILI: KUFA KULALA

Chanzo cha msemo huo, chaangalia kufa na kulala kwa mtu. Mtu akifa huwa kama amelala tu, ndiyo maana maana watu husema hivyo, wakiamini uwepo wake kwenye maisha mengine. Kwa maana hiyo, mtu akilala, wao huelewa kwamba ataamuka tu.

Kumbe mtu akifa ni mwili peke yake ambao hufa, roho yake huwa salama kwenye maisha mengine, ambayo huwa inayaanga, baada ya kuachana na mwili. Ndiyo maana watu husema kwamba, ‘kufa kulala.’

Msemo huo, hulinganishwa kwa mtu yule ambaye, anafahamu kwamba, kuna uzima mwingine baada ya mwili wa mtu kufa. Mtu huyo, hufanya bidii ya kuishi na watu vizuri, kwa kuwasaidia wale wanaohitaji msaada wake, ili aweze kuutumia na kuumaliza vizuri muda wa ukaaji wake wa hapa duniani.

Mtu huyo, huwapa mafundisho wenzake ya kuishi vizuri na watu, wakati wakiwa pamoja na miili yao, ili waweze kuingia vizuri kwenye uzima wa mioyo yao, kwa sababu, moyo haufi. Ndiyo maana yeye huwaambia watu kwamba, ‘kufa kulala.’

Msemo huo, hufundisha watu juu ya kuutumia vizuri uzima wa miili yao, kwa kuishi maisha ya amani na wenzao, ili waweze kuingia vizuri kwenye uzima wa roho, baada ya miili yao kufa.

2Wakorintho 5:4-10.

Waefeso 2:1, 4-6.

gulala lufu

gucha gulala

ENGLISH: TO DIE IS TO SLEEP.

The source of the saying is death and sleep. When a person dies, it appears as if he/she is asleep. People believe that there is another life after death. They look at the dead person in the same way they look at a person who sleeps. This is why they describe this scenario using the saying that ‘to die is to sleep.’

In a spiritual world, when a person dies, it is only the body that dies but his/her soul doesn’t die rather it separates with body and goes for another life; eternal life.’

The saying can be compared to a person who realizes that there is another life after death. This person can be forced to work hard to avoid committing sins so that his/her soul can have peace after the death of his/her body. Such people can help to teach others about the need to abide by God’s laws and commandments in order to make them reach heaven.

The saying teaches people how to make good use of life on earth by living a peaceful life with others. In so doing, they are preparing their own heaven while still on earth.

2 Corinthians 5: 4-10.

Ephesians 2: 1, 4-6.