mother tongue

953. KALAGU – KIZE. ISONGA LYANE ULU LYINGA LIDALASHOGA – LINO.

Ikalagu yiniyo ihoyilile lino. Ilino ilya ng’wa munhu untale ulu lyinga didalashoka, kunguno ligadubukaga pye ni mizwi yalyo. Ilyoyi ulu lyinga mumho ogayiyagwa duhu ung’winikili olyo. Hunagwene agayombaga giki, “isanga lyane ulu lyinga lidalashoga – lino.”

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo agalitumila chiza ilikanza lyakwe, umuwikaji bhokwe. Umunhu ng’wunyo, agipunaga dilu oja kumilimo yakwe, ogigulambija guitumama chiza, kunguno ya gudebha isolobho ya likanza lyakwe linilo, umukikalile kakwe. Uweyi agaponaga majiliwa mingi noyi, kunguno ya bhukamu bhokwe ubho gulitumila chiza ilikanza lyakwe linilo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo adadulile ugulishosha ilino lyakwe ilolyingaga, kunguno nuweyi, adadulile ugulishosha numa ilikanza lyakwe ilo agalitumilaga bho gwigulambija gutumama milimo yakwe yiniyo, umukikalile kakwe. Hunagwene agabhawilaga abhanhu giki, “isonga lyane ulu lyinga lidalashoga – lino.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gulitumila ilikanza lyabho bho gwigulambija gutumama milimo, kugiki bhadule gupandika sabho ningi, umuwikaji bhobho.

2Wakorintho 4:16-18.

 

KISWAHILI: KITENDAWILI – TEGA.

MSHALE WANGU UKITOKA HAURUDI – JINO.

Kitendawili hicho, huongelea juu ya jino. Jino la mtu mzima liking’oka huwa halirudi, kwa sababu huwa linang’oka na mizizi yake. Lenyewe liking’oka ndiyo kusema, mwenye jino hilo amekosa. Ndiyo maana husema kwamba, “mshale wangu ukitoka haurudi – jino.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huutumia vizuri muda wake, katika maisha yake. Mtu huyo, hujilawa asubuhi kwenda kwenye kazi zake, na kuzitekeleza kwa bidii kubwa, kwa sababu ya uelewa wa faida ya muda wake huo, katika kujiletea maendeleo. Yeye hufanikiwa kupata mafanikio mengi zaidi katika kazi zake, kwa sababu ya bidii yake hiyo ya kuutumia vizuri muda wake huo, maishani mwake.

Mtu huyo, hufanana na yule alisiyeweza kulirudisha jino lakwe lililo ng’oka, kwa sababu naye hawezi kuurudisha nyuma muda wake anaoutumia kwa kujiletea maendeleo, katika maisha yake. Ndiyo maana husema kwamba, “mshale wangu ukitoka haurudi – jino.”

Kitendawili hicho, hufundisha watu juu ya kuutumia vizuri muda wao kwa kujibidisha kuyatekeleza vizuri majukumu yao, ili waweze kupata mafanikio mengi zaidi, maishani mwao.

2Wakorintho 4:16-18.

fisherman

 

ENGLISH: I HAVE A RIDDLE- LET IT COME.

MY ARROW WHEN GOES OUT IT NEVER COMES BACK – A TOOTH.

This riddle talks about an uprooted tooth. When an adult’s tooth is taken out, it does not return, because it is always rooted. The very thing that can be said is that the owner of the tooth has missed it. That is why the owner says that, “If my arrow goes out it does not come back – tooth.”

This riddle is related to the person who spends nicely most of his time in life. Such person, in the morning, goes to work, and performs it with great diligence, because of being aware of the benefits of his time, in bringing about development. He succeeds in achieving greater success in his endeavors, because of his diligence in using well his time in life.

This person is like the one who was unable to bring back his uprooted tooth, because he also cannot regain the time he spends for development, in his life. That is why he says that, “If my arrow goes out it does not come back – tooth.”

This riddle imparts in people an idea on how to use their time well by striving to fulfill their responsibilities, so that they can have more success in their lives.

2 Corinthians 4: 16-18.

952. B’UDAZUGILAGWA KAB’ILI.

Imbuki ya kahayile kenako, ilolile bhuzugi bho bhugali. Ubhugali bhunubho, jili jiliwa ijo jigazugwa bho gutumila nungu, nulu sufulila iyo igaditilagwa mingi gapembelwa mpaga gasib’uka na bhoditilwa ubhusu. Ubhoyi bhugazugagwa bho gutumila ndinho uyo gugagagulanyaga amingi nu bhusu bhunubho, mpaga wibhilinga na gubhiza bhudimu, ubho bhugitanagwa bhugali. Ulu bhupya ubhugali bhunubho, bhudashogelagwa hangi uguzugwa. Hunagwene abhanhu bhagayombaga giki, “b’udazugilagwa kab’ili.”

Akahayile kenako, kagalenganijiyagwa kubhalimu abho bhagapandika jiliwa jigehu iji jigalimaga lukangala lumo bhuli ng’waka. Abhalimi bhenabho, ulu giki ng’waka gub’iza go nhela bhagayombaga giko, “b’udazugilagwa kab’ili”, kunguno bhadadulile ugugushosha numa ung’waka uyo gobhitaga gunuyo. Abhoyi bhagisagilwa gulima hangi ukung’waka uyo guliza, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Abhalimu bhenabho, b’agikolaga na bhazugi abho bhadadulile ugub’uzuka kabhili ubhugali ubho bhozugagwa, kunguno na bhoyi badadulile ugugushosha numa ung’waka uyo gobhitaga. Ugoyi ulu gubhita na gobhitaga duhu. Hunagwene abhanhu bhenabho ulu bhakela bhagayombaga giki, “bhudazugilagwa kab’ili.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na wisagilwa bho gwikomeja gutumama milimo yabho, ulu bhagapandikaga jigehu, umubhutumami bhobho, kugiki bhadule kupandika sabho ningi, umuwikaji bhobho.

Mathayo 11:28-29.

1Wakorintho 10:13.

Zaburi 55:23.

KISWAHILI: HAUPIKIWI MARA MBILI.

Chanzo bha msemo huo, huangalia upikaji wa ugali. Ugali huo, ni chakula ambacho hupikwa kwa kutumia chungu au sufulia ambayo huwekewa maji yanayopata moto mpaga yakachemuka ndipo unga unatiwa ndani yake. Wenyewe hupikwa kwa kutumia mwiko ambao huyachanganya hayo maji na ule unga mpaga kinatokea kitu kigumu kinachoitwa ugali. Ugali huo, ukiiva huwa haurudiwi kupikwa tena. Ndiyo maana watu husema kwamba, “haupikiwi mara mbili.”

Msemo huo, hulinganishwa kwa wakulima wale wanaopata chakula kidogo ambacho hulimwa mara moja tu kwa mwaka. Wakulima hao, wakishindwa kupata chakula chakutosha mwaka fulani, hujipa matumaini kwa kutumia msemo huo kwamba, “haupikiwi mara mbili,” kwa sababu hawawezi kuurudisha nyuma mwaka uliokwisha kupita. Wao hujipa matumaini ya kulima tena mwaka unaofuata, ili waweze kupata bahati ya kupata mavuno mengi, maishani mwao.

Wakulimwa hao, hufanana na wale walionshindwa kuupika mara ya pili ugali ulioiva tayari, kwa sababu nao hawawezi kuurudisha nyuma mwaka ule uliopita wakapata chakula kidogo. Ndiyo maana wao husema kwamba, “haupikiwi mara mbili.”

Msemo huo, hufundisha watu juu ya kuwa na matumaini ya kujibidisha kufanya kazi pale wanapotapa mafanikio kidogo katika kazi zao, ili waweze kupata mali nyingi, maishani mwao.

Mathayo 11:28-29.

1Wakorintho 10:13.

Zaburi 55:23.

kitchen-1

african-girl-

 

ENGLISH: IT IS NEVER COOKED TWICE.

This overhead saying looks at the cooking of stiff porridge. This porridge is a food that is cooked in a pot or saucepan in which water is heated until it boils and the flour is put into it. They themselves are cooked using a cooking stick that mixes the water with the flour and then a hard figure is formed which is called hard porridge. When this porridge is ripe, is not cooked again. That is why people say that, “It is never cooked twice.”

This saying is compared to the farmers who get little food that is grown only once a year. These farmers, sometimes become unable to get enough food for a year. They give themselves hope by saying that, “it is not cooked twice,” because they cannot go back to the previous year. They give themselves hope of plowing again in the following year, so that they may have the good fortune enough to reap bountifully, in their lifetime.

These farmers are like cook who failed to cook the ripe porridge a second time, because they also cannot return back the past year enough to get another food. That is why they say that, “It is never cooked twice.”

This saying teaches people on how to be optimistic by carrying on to work hard when they find little success in their work, so that they can get more wealth, in their lives.

Matthew 11: 28-29.

1 Corinthians 10:13.

Psalm 55:23.

food--1

951. BHANHU BUHIMILA DULI NDIMI NA NHAMBU NSOGA.

Imbuki ya kahayile kenako, ilolile bhanhu bhabhili abho bhali bhanwanile. Uumo obho witanagwa Buhimila. Abhanhu bhenabho, bhali bhidebhile akilomelele kabho. Abhoyi bhikomelejaga gwikala na nhungwa ja wiza shigu jose. Hunagwene ung’wiye agayomba giki, “bhanhu Buhimila duli ndimi na nhambu nsoga.”

Akahahile kenako, kagalenganijiyagwa kubhanhu bha kaya iyo ili ni lange isoga, umukikalile kayo. Abhanhu bha hakaya yiniyo, bhagilangaga gwikala na witogwi ubho bhugabhambilijaga gutumama milimo yabho bho mholele. Abhoyi bhagapandikaga sabho ningi umumilimo yabho kunguno ya lilange lyabho ilya wiza linilo, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga na bhanwani abhabhili abho bhikomelejaga gwikala na nhungwa ja wiza, kunguno nabho bhagilangaga ilange lwa gwitogwa na bhanhu chiza na gutumama milimo yabho, bho bhukamu bhutale, umukikalile kakwe. Abhoyi bhagabhalanga abhanhu bhabho higulya ya gubhiza na nhungwa ja gwikala na bhanhu chiza. Hunagwene bhayayombaga giki, “bhanhu Buhimila duli ndimi na nhambu nsoga.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na bhunwani bho gwilanga nhungwa ja wiza, kugiki bhadule gwikala na bhanhu bho mholele, umuwikaji bhobho.

Mithali 15:4.

Zaburi 34:13.

Marko 10:7-9.

Waefeso 5:25.

1 Yohana 4:20.

KISWAHILI: WATU BUHIMILA TU ULIMI NA MAONGEZI MAZURI.

Chanzo cha msemo huo, chaangalia watu wawili waliokuwa marafiki. Mmoja wao aliitwa Buhimila. Watu hao, walielewana katika maongezi yao. Wao walihimizana kuishi katika tabia njema za kuwawezesha kuishi na watu vizuri siku zote. Ndiyo maana mmoja wao alisema, “watu Buhimila tu ulimi na maongezi mazuri.”

Msemo huo, hulinganishwa kwa watu waishio kwenye familia yenye malezi mema, katika maisha yao. Watu hao, hufundishana juu ya kuishi kwa upendo wa kuwawezesha kufanya kazi kwa amani. Wao hupata mafanikio ya kupata mali nyingi na kuishi vizuri na wenzao, kwa sababu ya malezi mema wayapatayo kutoka kwenye familia hiyo, maishani mwao.

Watu hao, hufanana na wale warafiki wawili waliohimizana juu ya kuishi kwa tabia njema na watu, kwa sababu nao huishi kwenye malezi mema ya kuwa na upendo kwa watu, na kufanza kazi kwa bidii kubwa, katika maisha yao. Wao huwafundisha watu wao juu ya kuwa na tabia njema za kuishi na watu vizuri, maishani mwao. Ndiyo maana husema kwamba, “watu Buhimila tu ulimi na maongezi mazuri.”

Msemo huo, hufundisha watu juu ya kuwa na urafiki wa kufundishana juu ya kuwa na tabia njema, ili waweze kuishi vizuri na kwa amani, maishani mwao.

Mithali 15:4.

Zaburi 34:13.

Marko 10:7-9.

Waefeso 5:25.

1 Yohana 4:20.

african-child-11

children-11

ENGLISH: MY FRIEND BUHIMILA, WE ARE SUPPOSED TO HAVE GOOD TONGUES AND GOOD TALKS.

This saying looks at the two people who were friends. One of them was called Buhimila. These people, understood each other in their conversations. They encouraged one another enough to live in a way that made it easier for them to get along with others. That is why one of them said, “My friend buhimila, we are supposed to have good tongues and good talks.”

This saying is compared to people who live well with their families. These people teach each other on how to put into practice their true love to another enough to enable them work peacefully. They find success in acquiring more wealth in living with their people because of the good upbringings which they receive from their families.

These people are like the two friends who encouraged each other enough to live a good life with people, because they also live in a good upbringing by loving their people, and working hard, in their lives. They teach their people on how to have good habits for living well with others in their societies. That is why they say that, “my friend buhimila, we are supposed to have good tongues and good talks.”

This saying teaches people on how to be friendly enough to teach each other on how to behave, so that they can live well and peacefully, in their lives.

Proverbs 15: 4

Psalm 34:13.

Mark 10: 7-9

Ephesians 5:25.

1 John 4:20.

madagascar-1

950. LYAHIB’AHIB’A.

Lyahib’ab’a bhuli bhutumami bho milimo ubho bhuli bho wangu wangu. Ubhutumami bhunubho, bhugamalaga nimo wangu kunguno ya gutumila nguzu nyinyi ijo jigasolaga ikanza iguhi duhu goshila unimo gunuyo. Hunagwene abhanhu abho bhali bhabhona bhagayombaga giki, “lyahib’ab’a.”

Akahayile kenako, kagalenganijiyaga ku bhanhu abho bhagatumamaga milimo yabho bho bhukamu bhutale mpaga bhayimala chiza, umukikalile kabho. Abhanhu bhenabho, bhagigulambijaga gutumama milimo yabho bho nduhu ugwigedyagedya, kunguno bhahayile bhapandike wangu ijo bhalijichola, umubhutumami bhobho. Abhoyi bhagaponaga majiliwa mingi noyi, kunguno ya bhukamu bhobho bhunubho ubho gwigulambija gutumama milimo mpaga bhayimala wangu chiniko, umuwijaji bhobho.

Abhanhu bhenabho, bhagabhalangaga abhanhu bhabho higulya ya gubhiza na bhukamu bho kutumama milimo yabho chiza kunguno ya bhutogwa bhobho ubho bhali nabho, ukubhanhu bhabho. Hunagwene bhagabhawilaga abhanhu bhenabho giki, “lyahib’ab’a.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na bhukamu bho gwigulambija gutumama milimo yabho bho wangu wangu mpaga bhayimale, kugiki bhadule kupandika majiliwa mingi, umukaya jabho.

Waroma 12:11.

Wagalatia 6:9.

Mathayo 24:13.

Luka 9:61.

 

KISWAHILI: LA CHAPU CHAPU.

La chapu chapu ni utekelezaji wa kazi ambao ni wa haraka haraka. Utekelezaji huo, humaliza kazi haraka kwa sababu ya kuweka nguzu nyingi zinayotumika ambazo huiwezesha kazi hiyo, kuisha mapema. Ndiyo maana watu wanaowaona husema kwamba “la chapu chapu.”

Msemo huo, hulinganishwa kwa watu wale ambao huyatekeleza majukumu yao kwa bidii kubwa mpaga kuyamaliza, katika maisha yao. Watu hao, hujibidisha kufanya kazi bila kutegea kwa sababu wanataka wafanikiwe kupata chakula kingi. Wao hupata chakula kingi katika maisha yao kwa sababu ya bidii yao hiyo ya kujibidisha kufanya kazi kwa haraka mpaka kuzimaliza, maishani mwao.

Watu hao, huwafundisha pia watu wao juu ya kuwa na bidii ya kufanya kazi zao vizuri kwa sababu ya upendo walio nao kwao. Wao huwawezesha pia wenzao kupata mafanikio mengi katika utekelezaji wa kazi zao. Ndiyo maana huwaambia watu hao kwamba, “la chapu chapu.”

Msemo huo, hufundisha watu juu ya kuwa na bidii ya kujibidisha kufanya kazi zao kwa haraka mpaka kuzimaliza, ili waweze kupata mafaniko mengi, maishani mwao.

Waroma 12:11.

Wagalatia 6:9.

Mathayo 24:13.

Luka 9:61.

african-worker

ENGLISH: IT IS DONE HASTILY.

This saying refers to a quick doing a works. This implementation completes tasks in a very short time because of putting much efforts in them. That is why people who see them working say that, “it is done hastily.”

This saying is applied to people who perform their duties with great diligence from the beginning of a given work to the end of it, in their lives. These people work hard because they want to get a lot of food for feeding their family members. They, as a result, manage to get enough food in their lives because of their hard working lives.

These people also teach their people on how to be diligent in doing well their works because of the true love they have for them. They also enable their fellows to achieve greater successes in carrying out their tasks. That is why they tell them that, “it is done hastily.”

This saying imparts in people an idea on how to be diligent in doing their jobs fast until they finish them, so that they can find more successes in their societies.

Romans 12:11.

Galatians 6: 9.

Matthew 24:13.

Luke 9:61.

 

949. NAWE JANHILILA BHUGOTA BHUGAMANAGWA NA BHASAJI.

Ulusumo lunulo, luhoyelile bhuhililwa bho ng’wa munhu uyo amanile bhugota aliyo adinapandika solobho nabho. Umunhu ng’winuyo, agawilagwa giki janhilila kunguno inhungulume jili ngoko ng’osha ijo jigahilaga golecha giki ubhujiku welaga.

Ulu munhu alina lugendo ujigwa jahila agumana igiki okelejaga ugwandya ulugendo lokwe lunulo. Hunagwene umunhu uyo adinapandika solobho ya bhugota ubho abhumanile agawilagwa giki “nawe jamhilila bhugota bhugamanagwa na bhasaji.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo amanile bhugota aliyo akatumamile kakwe kali kab’i, umukikalile kakwe. Umunhu ng’wunuyo, agabhinhaga bhanhu sagala ubhugota bhokwe bhunubho, bho nduhu gwinhiwa josejose. Uweyi agashililagwa nose inguzu ja gubhubhegeja ubhugota ubho abhumanile bhunubho, bho nduhu ugupandika josejose, kunguno ya gubhiza adina witegeleja, umumilimo yakwe.

Umunhu ng’wunuyo, agikolaga nu nsaji uyo agaponyaga sagara ijikolo, kunguno nuweyi gabhinhaga bhanhu sagala ubhugota bhokwe bhunubho, bho nduhu gwinhiwa josejose. Hunagwene abhanhu bhagang’wilaga giki, “nawe jamhilila bhugota bhugamanagwa na bhasaji.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza ni kujo lya gubhutumila ubhumani bhobho bho gujibheja chiza ikaya jabho, kugiki bhadule gupandika solobho ningi, umubhumani bhobho.

Mhubiri 4:7-12.

KISWAHILI: NAYE ZIMEMUWIKIA DAWA HUFAHAMIWA NA WEHU.

Methali hiyo, huongelea uwikiwaji wa mtu anayefahamu dawa lakini hapati faida nayo. Mtu huyo, huambiwa kuwa amewikiwa kwa sababu jogoo ni kuku dume ambaye huwika kuonesha kwamba usiku umekucha.

Mtu akiwa na safari akisikia jogoo hao wanawika huelewa kwamba amechelewa kuianza safari yake hiyo. Ndiyo maana mtu yule ambaye hapati faida ya dawa anayoifahamu huambiwa kwamba, “naye zimemuwikia dawa hufahamiwa na wehu.”

Methali hiyo, hulinganishwa kwa mtu yule anayefahamu dawa fulani lakini huitumia vibaya, katika maisha yake. Mtu huyo, huwagawia watu hovyo ile dawa yake bila kupewa chochote. Yeye, mwishowe huishiwa nguvu za kuendelea kuitengeneza dawa yake hiyo, bila kupata faida yoyote, kwa sababu ya kutokuwa na umakini katika kazi zake.

Mtu huyo, hufanana na yule kichaa ambaye hutupa hovyo mali, kwa sababu naye huwagawia watu hovyo dawa hiyo, bila kupewa chochote katika kazi yake hiyo. Ndiyo maana watu humwambia kwamba, “naye zimemuwikia dawa hufahamiwa na wehu.”

Methali hiyo, hufundisha watu juu ya kuwa na busara ya kuitumia elimu yao kwa kuziendeleza vizuri familia zao, ili waweze kufaidika vizuri kutokana na elimu hiyo, maishani mwao.

Mhubiri 4:7-12.

Jogoo3

 

ENGLISH: THE COCKS HAVE CROWED FOR HIM/HER, MEDICINAL HERBS ARE KNOWN BY MAD ONES!

This proverb speaks of the roosters which crowed before benefiting from medicine which a particular man knew. This man is told so because he has finished his medicine without making anything out of it.  

The rooster is a male chicken that crows to show that the night is over. A person who has a journey, for instance, when he hears the roosters crowing, he realizes that he is late to start his journey. That is why the person who does not get the benefit of the medicine which he knew is told that, “the cocks have crowed for him/her, medicinal herbs are known by mad ones!”

This proverb is compared to a man who is familiar with a particular drug but who abuses it, in his life. This man, in turn, distributes his medication comprehensively without being given anything. He/she, in the end, loses the ability to continue making this medicine, to no avail, because of a lack of concentration in his work.

This man is like the madman who did not benefit from his medicine, because he also distributes the drug to people without being given anything in his work. That is why people say to him that, “the cocks have crowed for him/her, medicinal herbs are known by mad ones!”

This proverb teaches people on how to be wise enough to use their education for the betterment of their families, so that they can benefit well from it, in their lives.

Ecclesiastes 4: 7-12.