mother tongue

1226. WIZUKA NG’WENDA GWA GWIKUMBA IKANZA WELAGA.

Oliyohi munhu uyo wikalaga muchalo jilebhe. Umunhu ng’wunuyo, agingila gulala umuchumba jakwe ukija ugwikumba ung’wenda mpaga wela aliyo imbeho yali nhali noyi. Uweyi akalala mpaga wela ubhujiku na wizuka gwikumba ng’wenda gokwe kunguno ya wiyibhu bhokwe bhunubho. Hunagwene abhanhu bhagang’wila giki, “wizuka ng’wenda gwa gwikumba ikanza welaga.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu ngosha uyo odila gutola nose unamhala na wiganika mhayo gwa gutola, umukikalile kakwe. Umunhu ng’wunuyo, wiganikaga mihayo yingi habhuyanda bhokwe mpaga nose unamhala na wandya gwiganika mhayo gwa gutola, kunguno ya gudilila milimo iyo idinasolobho, umuwikaji bhokwe. Uweyi agadumaga ugubhuyegela ubhutoji bhokwe kunguno ya wiyibhu bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, akikolaga nuyo agiyibha gwikumba ng’wenda mpaga wela ubhujiku na wizuka ugugwikumba ung’wenda gunuyo, kunguno nuweyi igiyibha ugutola mpaga nose unamhala na wizuka gutola, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “wizuka ng’wenda gwa gwikumba ikanza welaga.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwanguha gutumama milimo yabho iyasolobho bho gwigulambija na bhukamu bhutale ahikanza lya milimo yabho linilo, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Yoshua Bin Sira 25:3.

KISWAHILI: UMEKUMBUKA SHUKA YA KUJIFUNIKA WAKATI KUMEKUCHA.

Alikuwepo mtu aliyekuwa akiishi kwenye kijiji fulani. Mtu huyo, aliingia chumbani mwake kulala bila kujifunika shuka wakati baridi ilikuwa kali sana. Yeye alilala mpaka asubuhi ndipo akakumbuka kujifunika shuka kwa sababu ya usahaurifu wake huo. Ndiyo maana watu walimwambia kwamba, “umekumbuka shuka ya kujifunika wakati kumekucha.”

Methali hiyo, hulinganishwa kwa mwanamume yule aliyechelewa kuoa mpaka akazeeka ndipo akafikiria kuoa, katika maisha yake. Mtu huyo, alikuwa akifikiria mambo mengine wakati wa ujana wake mpaka akazeeka ndipo akaanza kufikiria kuoa, kwa sababu ya kujali mambo yasiyo na faida, maishani mwake. Yeye alishindwa kuifurahia ndoa yake hiyo kwa sababu ya kujisahau kwake huko, wakati wa ujana wake, katika maisha yake hayo.

Mtu huyo, hufanana na yule aliyejisahau kujifunika shuka wakati wa baridi kali, mpaka asubuhi ndipo akakumbuka kujifunika, kwa sababu naye alijisahau kuoa mpaka akazeeka, ndipo akakumbuka kuoa, maishani mwake. Ndiyo maana watu walimwambia kwamba, “umekumbuka shuka ya kujifunika wakati kumekucha.”

Methali hiyo, hufundisha watu juu ya kuwahi kuyatekeleza majukumu yao ambayo ni muhimu kwa bidii kubwa unapofika wakati wake, ili waweze kuyafikia malengo yao vizuri na kupata mafanikio mengi, maishani mwao.

Yoshua Bin Sira 25:3.

ENGLISH: YOU HAVE REMEMBERED THE SHEET TO COVER YOURSELF WHEN IT WAS MORNING.

There was a man who lived in a certain village. He went into his room to sleep without covering himself with a sheet when it was very cold. He slept until morning then he remembered to cover himself with a sheet because of his forgetfulness. That is why people told him that, “you have remembered the sheet to cover yourself when it was morning.”

This proverb is related to the man who delayed marrying until he was old and then he thought about marrying, in his life. Such man was thinking about other things during his youth until he got old and then he started thinking about getting married, because he cared about useless things in his life. He failed to enjoy his marriage because of his self-forgetfulness there, during his youth, in his life.

This is like the one who forgot to cover himself with a sheet during the cold winter, until morning then he remembered to cover himself, because he also forgot to marry until he was old, then he remembered to marry, in his life. That is why people told him that, “you have remembered the sheet to cover yourself when it was morning.”

This proverb imparts in people an idea of carrying out their duties which are important with great effort when the time comes, so that they can achieve their goals well and achieve many successes in their lives.

Joshua Bin Sira 25:3.

girl-347850_1280

1224. BHUYENZE BHUDIZILAGA KULI MUNHU UWENE KU NDIMU DUHU.

Olihoyi munhu uyo wihayaga giki alina bhuyenze. Umunhu ng’wunuyo, wilenganijaga na Ndimu guti Shimba kunguno oliadamanile akalekanije ka munhu ni ndimu. Aliyo lulu, indimu jilina bhuyenze lelo umunhu atina bhuyenze. Hunagwene abhanhu bhagang’wila giki, “bhuyenze bhudizilaga kuli munhu uwene ku ndimu duhu.”

Ulusummo lunulo, lugalenganijiyagwa kuli munhu uyo adadebhile ugwikala chiza na bhiye, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga abhadalahile abhanhu bha aha kaya yakwe guti giki bhadi bhanhu kunguno ya bhudoshi bhokwe bhunubho, umuwikaji bhokwe. Uweyi agaikenagulaga ikaya yakwe bho guduma uguilela chiza kunguno ya bhudoshi bhokwe bhunubho ubho gumana ubhakalihila sagala abhiye, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo wilenganijaga na Shimba, kunguno nuweyi agaikenagulaga sagala ikaya yakwe bho gumana ubhakalihila sagala abhiye guti giki bhadibhanhu, umukikalile kakwe kenako. Hunagwene abhanhu bhagang’wilaga giki, “bhuyenze bhudizilaga kuli munhu uwene ku ndimu duhu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gudebha gwikala chiza na bhichabho bho guleka gubhakalihila sagala abhichabho bhenabho, kugiki bhadule kujibheja chiza ikaya jabho, umuwikaji bhobho.

Mwanzo 1:24-26.

KISWAHILI: MANYOYA HAYAOTI KWA MTU ILA KWA WANYAMA TU.

Alikuwepo mtu aliyejisema kuwa ana manyoa. Mtu huyo, alikuwa akijifananisha na wanyama kama simba kwa sababu hakujua tofauti ya mtu na wanyama. Lakini basi, wanyama wana manyoa bali mtu hana manyoa. Ndiyo maana watu walimwambia kwamba, “manyoya hayaoti kwa mtu ila kwa wanyama tu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hafahamu kuishi vizuri na wenzake, katika maisha yake. Mtu huyo, huwadharau watu wa kwenye familia yake kana kwamba siyo watu kwa sababu ya majivuno na dharau zake hizo, maishani mwake. Yeye huiharibu kwa kuisambatisha familia yake kwa sababu ya majivuno yake hayo ya kuwakaripia hovyo wenzake, katika maisha yake.

Mtu huyo, hufanana na yule aliyejifananisha na Simba, kwa sababu naye huisambaratisha familia yake kwa kuwakaripia hovyo wenzake kana kwamba siyo binadamu, katika maisha yake hayo. Ndiyo maana watu humwambia kwamba, “manyoya hayaoti kwa mtu ila kwa wanyama tu.”

Methali hiyo, hufundisha watu juu ya kufahamu namna ya kuishi vizuri na wenzao kwa kuacha kuwakaripia hovyo, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Mwanzo 1:24-26.

ENGLISH: FEATHERS DO NOT GROW ON HUMAN BEINGS BUT ONLY ON ANIMALS.

There was a man who said that he had feathers. This man was likening himself to animals like lions because he did not know the difference between man and animals. But then, animals have feathers but human beings do not. That is why people told him that, “feathers do not grow on human beings but only on animals.”

This proverb is equaled to a person who does not know how to live well with his colleagues, in his life. Such person despises people who live in his family as if they are not human beings because of his pride and contempt in his life. He destroys his family by disuniting its members because of his pride in reprimanding his colleagues carelessly in his life.

This person is similar to the one who compared himself to a lion, because he also destroys his family by scolding his colleagues carelessly as if they are not human beings in his life. That is why people tell him that, “feathers do not grow on human beings but only on animals.”

This proverb teaches people to know how to live well with their family members by stopping scolding them carelessly, so that they can develop their families well in their lives.

Genesis 1:24-26.

woman-1320103_1280

1223. NAMANHYA NAYO INGWESHI IBHUCHIJE.

Imbuki ya kahayile kenako ihoyelile munhu uyo agatung’wana na ngweshi umulugendo lokwe. Ingweshi yiniyo, kali kashinu kagulala aka kagabhuchaga nghumbi nulu ngino na jingi jingi kagajisimbila hasi. Akoyi kagajicholaga ijikolo mpaga kajipandika na kujibhucha kagajituula bho kujisimbila hasi chiza. Hunagwene umunhu uyo agatung’wana nayo agayomba giki, “namanhya nayo ingweshi ibhuchije.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agajicholaga ijikolo mpaga ojipandika na kujituula chiza, umukikalile kakwe. Umunhu ng’wunuyo, agigulambijaga kutumama milimo yakwe chiza aha kaya yakwe kunguno ya bhukamu bhokwe ubhogutumama milimo yakwe bhunubho, umuwikaji bhokwe. Uweyi apandikaga jikolo nyingi ijo agajituulaga chiza aha kaya yakwe, kunguno ya bhukamu bho gutumama chiza milimo na witegeleja bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni ngweshi iyo ipandikaga jikolo yajibhucha na kujujituula chiza, kunguno nuweyi agigulambijaga kutumama milimo mpaga ojipandika ijikolo na gujituula chiza aha kaya yakwe yiniyo. Hunagwene abhanhu abho bhagatung’wanaga nawe bhagibhiwilaga giki, “namanhya nayo ingweshi ibhuchije.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho mpaga bhajipandika ijikolo na kujilanhana chiza, umukaya jabho, kugiki jidule gubhambilija chiza, umuwikaji bhobho.

Mathayo 13:44.

Mathayo 25:14-30.

KISWAHILI: NIMEKUTANA NAYE NONDO AMEBEBA.

Chanzo cha msemo huo huongelea juu ya mtu aliyekutana na nondo aliyekuwa amebeba mzigo. Nongo huyo ni mdudu arukaye ambaye hubeba panzi, funza na vingine vingi, kwenda kuvichimbia ardhini. Yeye hutafuta vitu mpaka anavipata na kuvichukua kwenda kuvichimbia ardhini anapotunzia mali zake. Ndiyo maana yule mtu aliyekutana naye alisema kwamba, “nimekutana naye Nondo amebeba.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hutafuta vitu mpaka anavipata na kuvitunza vizuri, katika maisha yake. Mtu huyo, hujibidisha kufanya kazi zake vizuri kwenye familia yake kwa sababu ya bidii yake hiyo ya kufanya kazi maishani mwake. Yeye hupata mali nyingi ambazo huzitunza kwa kuziweka vizuri katika familia yake kwa sababu ya bidii yake hiyo ya kufanya kazi kwa umakini, maishani mwake.

Mtu huyo, hufanana na yule Nondo aliyepata vitu na kuvitunza kwa kuviweka vizuri, kwa sababu naye hujibidisha kufanya kazi mpaka anapata mali na kuziweka vizuri katika familia yake. Ndiyo maana wale wanaokutana naye huambiana kwamba, “nimekutana naye Nondo amebeba.”

Msemo huo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri mpaka wanapata mali na kuzitunza vizuri, ili ziweze kuwasaidia vizuri, maishani mwao.

Mathayo 13:44.

Mathayo 25:14-30.

ENGLISH: I HAVE MET A MOTH CARRYING.

This saying talks about a person who met a moth that was carrying a load. The moth is a flying insect that carries grasshoppers, worms and many others which it keeps them digging a hole for them in the ground. It looks for things until it finds them and takes them to a dug hole in the ground where it takes care of his possessions. That is why the person who met it said that, “I have met a Moth carrying.”

This saying is compared to a person who searches for things until he finds them and takes good care of them in his life. Such person has to do his work well in his family because of his hard working life. He gets a lot of assets which he keeps them well in his family because of his hard working life.

This person is like the Moth that found things and took care of them by keeping them well, because he also works hard until he gets good wealth enough keep them well in his family. That is why those who meet him tell each other that, “I have met a Moth carrying.”

This saying teaches people on how to work hard by doing their jobs well until they get good wealth enough to take good care of them, so that they can help them well, in their lives.

Matthew 13:44.

Matthew 25:14-30.

insect-8182145_1280

1222. NDUGU WANE OSHINWA IKANZA ANDYAGA GUGALUCHA MADALA.

Ulusumo lunulo lulolile munhu uyo agakeleja gwipuna umulugendo lokwe. Umunhu ng’wunuyo, agang’wila ng’wiye igiki agwipuna diyu na gwandya gusiminza umulengo lokwe kugiki adule gushiga wangu, kunguno yalikule uko ojaga.

Aliyo lulu, uweyi agakeleja ugumisha mpaga wela ubhujiku atali alalile. Oho wela ung’wiye umisha bho gung’wila giki, atumile nzila yingi umulugendo lokwe iyo idulile gung’wanguhya ugushiga uko ojaga. Hunagwene agang’wila giki, “ndugu wane oshinzwa ikanza andyaga gugalucha madala.”

Ulusumo lunulo, lugalenganijiyagwa kuli nimi uyo adabyedechije ugulima ahikanza lya gulima, aha kaya yakwe. Umunhu ng’wunuyo, agilendeja aho yandya ugutula mbula mpaga nowe lyubhita ilikanza linilo adina ngunda, kunguno ya wilendeja bhokwe. Uweyi agagayiwa ijiliwe aha kaya yakwe yiniyo, kunguno ya wilendeja bhokwe bhunubho, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agalala mpaga ukeleja ugwandya ulugendo lokwe, kunguno nuweyi agilendeja ugulima mpaga nose lyubhita ilikanza lya gulima adina ngunda. Hunagwene abhanhu bhagang’wila giki, “ndugu wane oshinzwa ikanza andyaga gugalucha madala.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka gwilendeja guja gujutumama milimo yabho, bho gwanguha chiza ulu lyashika ilikanza lyaho, kugiki bhadule kupandika matwajo mingi umuwikaji bhobho.

Mhubiri 3:1.

Zakaria 10:1.

KISWAHILI: NDUGU YANGU UMEFINYWA MUDA ANZA KUGEUZA MBINU MBADALA.

Methali hiyo, huangalia mtu aliyechelewa kujilawa katika safari yake. Mtu huyo, alimwambia mwenzake kwamba, angedamuka asubuhi na kuanza safari yake, ili aweze kufika mapema alikokuwa akienda kwa sababu ilikuwa mbali.

Lakini basi, yeye alichelewa kuamuka mpaka mwishowe ikafika asubuhi bado amelala. Kulipokucha mwenzake alimwamusha kwa kumwambia kwamba, atumie njia mbadala itakayoweza kumfikisha mapema, katika safari yake hiyo. Ndiyo maana alimwambia kwamba, “ndugu yangu umefinywa muda anza kugeuza mbinu mbadala.”

Methali hiyo, hulinganishwa kwa mkulima ambaye hakuweza kulima sehemu ya kutosha wakati wa kilimo, katika familia yake. Mtu huyo, alijisahamu kuanza kulima wakati ilipoanza mvua kunyesha mpaka mwishowe kipindi hicho kikapita bila kuwa na shamba, kwa sababu ya uchelewaji wake huo. Yeye alikosa chakula katika familia yake hiyo, kwa sababu ya kuchelewa kuanza kulima mpaka mwishowe wakati huo ukapita bila kuwa na shamba lolote, katika familia yake.

Mtu huyo, hufanana na yule aliyelala mpaga akachelewa kuanza safari yake, kwa sababu naye alichelewa kulima mpaga mwishowe kipindi cha mvua kikapita bila kuwa na shamba lolote katika familia yake hiyo. Ndiyo maana watu walimwambia kwamba, “ndugu yangu umefinywa muda anza kugeuza mbinu mbadala.”

Methali hiyo, hufundisha watu juu ya kuacha uchelewaji wa kuanza kuyatekeleza majukumu yao, kwa kuwahi kuyaanza wakati unapofika wa kuzianza kazi hiyo, ili waweze kupata mafanikio mengi katika maisha yao.

Mhubiri 3:1.

Zakaria 10:1.

ENGLISH: MY RELATIVE, YOU ARE SQUEEZED BY TIME, START TO TURN ALTERNATIVE METHODS.

The overhead proverb looks at a person who is late to wake up early in the morning in his journey. This man told his colleague that he would wake up in the morning and start his journey, so that he could arrive early where he was going because it was far away.

But then, he was late to wake up until finally it was morning and he was still asleep. When it was morning, his companion woke him up by telling him that he should use an alternative route that would bring him earlier, in his journey. That is why he told him that, “My relative, you are squeezed by time, start to turn alternative methods.”

This proverb is equated to a farmer who could not cultivate enough land during farming time, in his family. Such man was late to start farming when it started raining until finally that period passed without having a field, because of his delay. He lacked food in his family, because of such delay in starting farming until finally the time passed without having any farm in his family.

This person resembles to the one who slept until he was late to start his journey, because he was also late in cultivating the field, and finally the rainy season passed without having any farm in his family. That is why people told him that, “My relative, you are squeezed by time, start to turn alternative methods.”

This proverb imparts in people an idea of stopping procrastinating in starting to carry out their duties, by starting them when the time comes to start them, so that they can achieve many successes in their lives.

Ecclesiastes 3:1.

Zechariah 10:1.

treatment africas

1221. NABHILE JILATU JIDAZWALAGWA BHANIGINI.

Imbuki ya kahayile kenako ilolile munhu uyo wikalaga muchalo jilebhe. Umunhu ng’wunuyo, oliokula bho gwingila mubhunigini wingila mubhutale uyo wilenganijaga na jilatu kunguno abhanhu abhadoni badajizwalaga ijilatu ija bhatale. Jidalatu jinijo jidubhigelelwa kunguno amagulu gabho gatali madoo, ijoyi jigubhihulunguta duhu. Hunagwene agayomba giki, “nabhile jilatu jidazwalagwa bhanigini.”

Akahayile kenako kagalenganijiyagwa kuli munhu ntale uyo agitaga miito ga nyatale, umukikalile kakwe. Umunhu ng’wunuyo, agabhalangaga kajile ka wiza abhile bho gubhitila miito gi kujo ayo gali ga nyatale kunguno ya likujo lwakwe ilo alinavyo, umuwikaji bhokwe bhunubho. Uweyi agailelaga chiza ikaya yakwe bho gwikala bhikujije chiza kunguno ya lilange lwakwe ilya wiza linilo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo akagula uyita miito ga nyatale ayo bhaditaga abhanigini, kunguno nuweyi agitaga miito ga ng’watale ayo gagang’winhaga likujo lya guilela chiza ikaya yakwe. Hunagwene agayombaga giki, “nabhile jilatu jidazwalagwa bhanigini.”

Akahayile kenako, kalanga bhanhu higulya ya gwita miito gikujo bho guleka ayo galiganyanigini umubhutumami bho milimo yabho, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Kumbukumbu la Torati 32:7.

Waefeso 6:1-4.

KISWAHILI: NIMEKUWA KIATU KISICHOVALIWA WATOTO.

Chanzo cha msemo huo, huangalia mtu aliyeishi kwenye kijiji fulani. Mtu huyo, alikua kwa kutoka katika utoto na kuingia ukubwani, aliyejilinganisha na kiatu kwa sababu watoto hawawezi kuvaa kiatu cha wakubwa. Kiatu hicho kitawapyawa watoto hao kwa sababu miguu yao bado ni midogo. Ndiyo maana alisema kwamba, “nimekuwa kiatu kisichovaliwa watoto.”

Msemo huo, hulinganishwa kwa mtu mkubwa ambaye hufanya matendo ya yenye busara, katika maisha yake. Mtu huyo, huwafundisha mwenendo mwema wenzake kwa kupitia matendo yake hayo yenye busara kwa sababu ya hekima aliyo nayo, maishani mwake. Yeye hufanikiwa kuilea kwa kuheshimiana vyema familia yake kwa sababu ya malezi yake hayo mema, katika maisha yake.

Mtu huyo, hufanana na yule aliyekua akatenda matendo ya yenye busara yasifanywa na watoto, kwa sababu naye hutenda matendo yenye busara ambayo humpatia heshima ya kuilea vyema familia yake. Ndiyo maana yeye husema kwamba, “nimekuwa kiatu kisichovaliwa watoto.”

Msemo huo, hufundisha watu juu ya kuwa na busara ya kutenda matendo mema kwa kuacha matendo ya kitoto katika kazi zao, ili waweze kuzilea vyema familia zao, maishani mwao.

Kumbukumbu la Torati 32:7.

Waefeso 6:1-4.

ENGLISH: I HAVE BECOME A SHOE THAT IS NOT WORN BY CHILDREN.

The source of this saying looks at a person who lived in a certain village. Such person grew from childhood to adulthood by comparing himself to a shoe because children cannot wear the shoes of adults. Such shoe will not be given to children because their feet are still small. That is why he said that, “I have become a shoe that is not worn by children.”

This saying is related to a great person who does wise actions in his life. That person teaches good behavior to his colleagues through his wise actions because of his wisdom in life. He succeeds in raising his family members well by respecting each other because of his good upbringing, in his life.

This person is similar to the one who grew up by doing wise deeds which are not done by children, because he also does wise deeds that give him honor of raising his family members well. That is why he says that, “I have become a shoe that is not worn by children.”

This saying teaches people about being wise enough to do good deeds by leaving childish actions in their works, so that they can raise their family members well in their lives.

Deuteronomy 32:7.

Ephesians 6:1-4.

boot-250012_1280