mother tongue

792. JIGONGWA NWILE.

Akahayile kenako, kalolile jiliwa ijo alijilomba unwile ajilye. Olihoyi nwile uyo agayomba, “nenhelaji numbu nalye.” Abhalwaja bhakwe bhagazunya bhaliyomba, “lyehaga dugwenhele.”

Abhanhu bhenabho, bhagajichola inumbu jinijo mpaga bhujipandika na gunchalila unsadu obho, kunguno bhahayile apandike nguzu ja gung’wela bhugota. Hunagwene abhanhu bhenabho bhajitanaga ijo alijilomba unwile giki, “jigonjwa nwile.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alina bhutogwa bho gubhalonja chiza abhalwile bhakwe, umukikalile kakwe. Munhu ng’wunuyo, agabhagolaga abhasadu bhakwe bho gutumila hela jakwe, umukikalile kabho. Uweyi agabhutumilaga ubhutogwa bhokwe, bho gubhachobhela ijiliwa ijo bhalijilomba abhasadu bhakwe bhanebho.

Umunhu ng’winuyo, agikolaga na bhalwaja bha nwile abho bhagancholela numbu ulya unwile obho ijo ojihayaga, kunguno nuweyi agabhagolaga chiza abhasadu bhakwe, umukikalile kakwe. Hunagwene agajitanaga ijo bhalilomba abhasadu giki, “jigongwa nwile.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na bhutogwa bho kubhagola chiza abhasadu bhabho ijina gubhachobhela ijo bhalijilomba, kugiki bhadule gung’wa bhugota chiza na gupila wangu, umuwikaji bhobho.

Marko 1:29-31.

Yohana 19:28-29.

KISWAHILI: KITAMANIWA MGONJWA.

Msemo huo, huangalia chakula kile ambacho mgonjwa anakiomba akile. Alikuwepo mgonjwa mmoja aliyeomba chakula akisema, “nileteeni viazi nile.” Watunzaji wake walijibu, “tulia tukakueletee.”

Watu hao, pamoja na kwamba hawakuwa navyo hivyo viazi, walitafuta mpaga wakavipata na kumpelekea mgonjwa wao. Ndiyo maana walikiita kile anachokitaka mgonjwa kwamba, ni “kitamaniwa mgonjwa.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mwenye upendo wa kuwatunza vizuri wagonjwa wake, katika maisha yake. Mtu huyo, hujitahidi kuwatafutia wagonjwa wake hao kile wanachokitaka mpaka anakipata hata kwa kutumia mali zake mwenyewe, katika maisha yake. Yeye huutumia upendo wake kwa kuwatafutia wagonjwa chakula wanachotaka, kila wanapokihitaji.

Mtu huyo, hufanana na watunza mgonjwa waliomtafutia viazi mgonjwa wao mpaka wakavipata, na kumpelekea, kwa sababu naye huwatunza wagonjwa wake kwa kuwapatia mahitaji yao vizuri. Ndiyo maana yeye hukiita kile anachokitaka mgonjwa kwamba, ni “kitamaniwa mgonjwa.”

Msemo huo, hufundisha watu juu ya kuwa na upendo wa kuwatunza vizuri wagonjwa wao kwa kuwatafutia chakula wanachokihitaji, ili waweze kunywa dawa vizuri na kupona haraka, maishani mwao.

Marko 1:29-31.

Yohana 19:28-29.

tongues grilled-meat

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ENGLISH: THE DESIRED BY A PATIENT.

The above saying looks at the food that the patient is asking for to eat. There was a patient who asked for food by saying, “Bring me some potatoes.” Their guardians replied, “Calm down and we will bring them to you.”

These people, although they did not have those potatoes, searched for them until they found and sent them to their patient. That is why they called what the patient wanted, “the desired by a patient.”

This saying is likened to a man who knows how take good care of his patients, throughout his life. This man strives to provide his patients with what they want until he gets it even by using his own property, in his life. He uses his true love to provide the sick persons with the food they need, whenever they do so.

This person is like the patient care taker who provided their sick with needed potatoes, because he also takes care of his patients by providing them with their special needs in life. That is why he calls what the patient wants, “the desired by a patient.”

The saying teaches people on how to take good care of their patients by providing them with the food they need, so that they can take needed medicine and recover quickly in their lives.

Mark 1: 29-31.

John 19: 28-29.

791. ISABHO JIDOKAJIYAGWA.

Aliyoyi munhu umo uyo oli nsuluja omajikolo mingi. Umunhu ng’wunuyo, ohayaga ajikwije ihela mpaga jokale. Kuyiniyo lulu, lushigu lumo aja munhu gujulomba bhugunanhwa kuli weyi aliyomba, “naliomba unigunane hela nagagulile jiliwe ja gulya aha kaya yane.” Unsuluja ng’wunuyo, ashosha, “nadudula ugugwinha kunguno natali ugujikwija ihela jinijo.”

Aho ntondo yaho, unombi o wambilijiwa ng’wunuyo agalomba hangi, “naliomba unigunanage lulu ilelo ulu ojikwijaga ihela jinijo.” Unsuluja ng’wunuyo, agalema hangi aliyomba, “natali ugujikwija, ulu nujokaja nagugugunana.”

Oganoga nose uhabhipa unsuluja ng’wunuyo, adangunanile umunhu uyo olombaga bhugunanhwa. Ahikanza linilo, agandya gushoga gwizuka giki, ninga niongunana umunhu uyo alina makoye ng’wunuyo, aho oli najo ningi isabho. Hunagwene abhanhu bhang’wila giki, “isabho jidokajiyagwa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo adabhagunaga abhiye abho bhagajaga gujunomba kuli weyi, umukikalile kakwe. Umunhu ng’wunuyo, agajidalahijaga isabho ijo alinajo bhuli ikanza. Uweyi ahayile ajikuminge isabho mpaka jikwile hunawandye ugubhambilija abhiye, kunguno adadebhile igiki, adulile gucha, nulu guhabhipa ahashigu ijahabhutongi.

Umunhu ng’wunuyo, agikolaga nu nsuluja uyo agalema ugungunana umunhu uyo olina makoye, kunguno nuweyi adabhagunanaga abhanhu abho bhagajaga gujunomba abhambilije, umukikalile kakwe. Hunagwene abhanhu bhang’wilaga giki, “isabho jidokajiyagwa.”

Akahayile kenako, kalanga bhanhu higulya ya guzunya gubhagunana abho bhagalombaga wambilijiwa ubho bhalibhuduja, kugiki bhadule, kupandika mbango ja kubhiza na matwajo mingi, umuwikaji bhobho.

2Wakorintho 8:12-13.

Luka 21:1-4.

KISWAHILI: MALI HAZIJAZWI.

Alikuwepo mtu mmoja aliyekuwa mfanya biashara wa vitu vingi. Mtu huyo, alitaka kukusanya pesa mpaka zijae. Kwa hiyo basi, siku moja maskini alienda kuomba msaada kwake akisema, “naomba unisaidie pesa nikanunulie chakula ili niweze kula nyumbani kwangu.” Mfanya biashara huyo alijibu, “siwezi kukusaidia kwa sababu pesa hazijawa nyingi.”

Kesho yake, yule maskini alimuomba tena, akisema, “naomba unisaidie basi kwa siku ya leo kama hizo pesa zimekuwa nyingi.” Yule mfanya biashara alikataa tena akisema, “pesa hazijawa nyingi, nikizijaza nitakusaidia.” Mwishowe, yule mfanya biashara alifilisika, mpaka akaanza kukumbuka kwamba, angemsaidia yule maskini alipokuwa na mali. Ndiyo maana watu walimwambia kwamba, “mali hazijazwi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hukataa kuwasaidia wahitaji wale wanaomumba msaada wake, katika maisha yake. Mtu huyo, huendelea kuidharau mali anayoipata maishani mwake. Yeye hutaka akusanye mali nyingi zaidi ndipo akubali kuwasaidia maskini, kwa sababu ya kutokuelewa mwisho wa maisha yake, na kile kitakachompata kwenye siku mbeleni.

Mtu huyo, hufanana na yule mfanya biashara aliyemnyima yule maskini msaada alioumba kwake, kwa sababu naye, huwanyima wale wanaomwendea wakiomba msaada wake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mali hazijazwi.”

Msemo huo, hufundisha watu juu ya kukubali kuwasaidia wahitaji wanaoomba msaada kutoka kwao kwa kile wanachoweza kuwasadidia, ili waweze kupata Baraka za kufanikiwa zaidi, maishani mwao.

2Wakorintho 8:12-13.

Luka 21:1-4.

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ENGLISH: WEALTH IS NOT FILLED (MONEY IS ALWAYS NOT ENOUGH).

There was one man who was a merchant of various things. He wanted to raise money until it was full. So one day a poor man went to him asking for help, saying, “Please help me to buy food so that I can eat at home.” The businessman replied, “I cannot help you because there is not much money.”

The next day, the poor man begged him again, saying, “Please help me some for today if that money is full.” The businessman again refused, saying, “I don’t have much money, if I fill it up I will help you.” Eventually, the businessman went bankrupt, until he began to realize that he could help the poor man when he was rich. That is why people said to him, “wealth is not filled (Money is always not enough).”

This saying is likened to a person who refuses to support the needy who seek his assistance in his life. Such person continues to despise the possessions he acquires in his life. He wants to accumulate more wealth and then he will start helping the poor, because he does not understand the end of his life, and what will happen to him in the future.

This person is like the businessman who refused to help the poor person who asked help from him, because he too denies those who approach him seeking help in his life. That is why people say to him, “wealth is not filled (Money is always not enough).”

This saying instills in people an idea of helping the needy who need help from them in what they can support them with, so that they can receive blessings of greater success in their lives.

2 Corinthians 8: 12-13.

Luke 21: 1-4

789. WAJAGA NA NDA YAKWE.

Akahayile kenako, kahoyelile higulya ya nda ya ng’wa munhu uyo ozumalikaga. Umunhu ng’wunuyo, agoyaga ugutubha kunguno ya goya ugwiigwa. Abhanhu abho bhagampinihalilaga mpaga bhaduma ugutumama imilimo yabho, bhagakomelejiywagwa gwendelea na milimo kunguno abhoyi bhatali bhulya ijiliwa, alu njimiji ung’wene, ojaga na nda yakwe. Huangwene abhanhu bhayombaga ulu munhu ozumalikaga giki, “wajaga na nda yakwe.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agapandikaga makoye apinihala mpaka oduma ugutumama imilimo yakwe, umukikalile kakwe. Umunhu ng’wunuyo, agazongaga noyi mpaga ogayiwa inguzu ja gwendelea uguitumama chiza imilimo yakwe kunguno ya gwendelea gugizuka amakoye ayo gampandikaga. Uweyi agiyenhelejaga nose kupandika makoye gangi ayo gali kihamo na gugayiwa ijiliwa aha kaya yakwe, kunguno ya gwikala makanza malihu bho nduhu ugutumama imilimo yakwe.

Umunhu ng’wunuyo, agikolaga nabho bhagachilwa na ng’wichabho bhumpinihalila mpaga bhoya uguitumama imilimo yabho, kunguno nuweyi, agadumama ugutumama imilimo yakwe, ulu opandikaga makoye, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki amakoye ayo gabhita gikolile nu munhu uyo, “wajaga na nda yakwe.”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza na wiyumilija bho gugamala wangu amakoye ayo bhali nago, umukikalile kabho, kugiki bhadule guitumama chiza imilimo yabho, umuwikaji bhobho.

Mwanzo 3:19.

KISWAHILI: AMEENDA NA TUMBO LAKE.

Msemo huo, huongelea juu ya tumbo la mtu aliyefariki dunia. Mtu huyo, hukoma kujisikia njaa kwa sababu ya kukoma kujihisi. Hivyo, watu wanaomhudhunikia mpaka kufikia hali ya kushindwa kuyatekeleza majukumu yao, huhimizwa kuendelea na kazi zao kama kawaida, kwa sababu wao wanahitaji kula, lakini aliyefariki ameenda na tumbo lake. Ndiyo maana watu hao huambiwa kwamba aliyefariki, “ameenda na tumbo lake.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huhudhunika kwa muda mrefu kila anapopata matatizo, katika maisha yake. Mtu huyo, hufikia hali ya kushindwa kuyatekeleza majukumu yake ya kila siku kwa sababu ya kuendelea kulifikiria tatizo lililopita katika maisha yake. Yeye hujikuta mwishowe amepata matatizo mengine, yakiwemo yale ya kukosa chakula katika familia yake, kutokana na kukaa kwa muda mrefu bila kufanya kazi.

Mtu huyo, hufanana na wale waliacha kufanya kazi zao kwa sababu ya kufiwa na mwenzao, kwa sababu naye hushindwa kuyatekeleza majukumu yake kwa sababu ya kuyafikiria matatizo yaliyopita, katika maisha yake. Ndiyo maana watu humwambia kwamba, matatizo hayo ni sawa na mtu aliyefariki ambaye, “ameenda na tumbo lake.”

Msemo huo, hufundisha watu juu ya kuwa na uvumilivu wa kuyamaliza mapema matatizo wanayokumbana nayo, katika maisha yao, ili waweze kuendelea kuyatekeleza vizuri majukumu yao, maishani mwao.

Mwanzo 3:19.

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ENGLISH: HE/SHE HAS GONE WITH HIS/HER STOMACH.

This saying speaks of an abdomen of a deceased person. Such person, in turn, ceases to feel hungry because he/she has ceased to live. Thus, people who think about him/her to the point of failing to carry out their duties are encouraged to continue with their daily work as usual, because they need to eat, but the deceased has gone with his/her stomach. That is why these people are told that the deceased, “has gone with his/her stomach.”

This saying is applied to the person who suffers for a long time whenever he/her has problems, in his life. This person becomes unable to carry out daily responsibilities because of continuing to think about the past problem in life. He/She finds him/herself eventually suffering other problems, including malnutrition in the family, due to the prolonged inactivity.

This person is like those who stopped working because of the loss of their relative, because he or she also fails to fulfill his or her responsibilities because of thinking about past problems, in his or her life. That is why people tell him/her that these problems are the same as the death of a person who has “gone with his/her stomach.”

This saying imparts in people an idea on how to be patient to the point ending up the problems which they faced, in their lives, so that they can continue working for fulfilling their daily responsibilities in life.

Genesis 3:19.

788. NG’OMBE JIGALEKA JULUGU.

Ulusumo lunulo, lulolile bhuleki bho julugu bho ng’ombe ijo jikalaga mulugutu lulebhe bho likanza lilihu. Ijulugu jinijo, jilitembe ijo jigamanaga jukwijiwa ni ng’ombe jinijo mpaga nose jigabhizaga julugu.

Ing’ombe jinijo jigamanaga jiyongeja hado hado itembe yiniyo mpaga nose igakwilaga jawiza julugu ja guponela jiliwa ijo jilahambwe hoyi. Hunagwene abhanhu bhagayombaga giki, “ng’ombe jigaleka julugu.”

Ulusumo lunulo, lugalenganijiyagwa kubhanhu abho bhigikalaga muchalo chiza bho shigu ninge, mpaga bhukumuka umuchalo jinijo. Abhanhu bhenabho bhagidebha na bhananzengo bhichabho bhiza kunguno ya gwiyambilija gutumama milimo yabho chiza, umukikalile kabho. Abhoyi bhagakumukaga noyi umunzengo gobho kunguno ya gwikala bho mholele na bhichabho, umukikalile kabho.

Abhanhu bhenabho, bhagikolaga ni ng’ombe ijo jigaleka julugu, kunguno nabhoyi bhagimanaga na bhanhu mpaga bhaleka nhungwa jawiza ijo bhadulile gwilanga abhamuzengo gobho. Hunagwene abhanhu, bhagabhitanaga giki, “ong’ombe jigaleka julugu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwikala bho mholele na bhichabho, umuchalo jabho, kugiki bhadule gwiyambilija ugutumamama imilimo yabho chiza, umuwikaji bhobho.

Mathayo 28:16-20.

Yohana 13:34-35.

KISWAHILI: NG’OMBE WALIACHA LUTUBA.

Methali hiyo, yaanganlia uachaji wa lutuba wa ng’ombe ambao waliishi zizini kwa muda mrefu. Lutuba hiyo, ni kinyesi cha ng’ombe ambacho huendelea kuongezeka ndani ya zizi hilo kwa kadiri ng’ombe hao wanavyozidi kuishi humo.

Ng’ombe hao, hukiongeza kinyesi hicho wanapojisaidia wakiwa ndani ya zizi hilo, mpaka mwishowe wanaacha lutuba wanapohama. Sehemu hiyo, huweza kuivisha vizuri mazao mbalimbali yanayopandwa hapo. Ndiyo maana watu husema kwamba, “ng’ombe waliacha lutuba.”

Methali hiyo, hulinganishwa kwa watu walioishi kwenye kijiji fulani mpaka wakaondoka humo wakiwa wamefahamika kwa watu wengi. Watu hao, waliishi kwa kuelewana vizuri na watu wa kijiji hicho, kwa sababu ya namna walivyosaidiana nao katika utekelejaji wa majukumu yao. Wao walifahamika sana kwa wanajiji hao, kwa sababu ya kuishi kwa amani nao, katika maisha yao.

Watu hao, hufanana na wale ng’ombe walioacha lutuba ya kusitawisha mazao vizuri, kwa sababu nao, waliacha mfano mzuri wa kuigwa na wana kijiji hao, katika kuyaishi maadiri mema. Ndiyo maana watu waliwapatia jina la “ng’ombe waliacha lutuba.”

Methali hiyo, hufundisha watu juu ya kuishi kwa amani na wenzao katika vijiji vyao, ili waweze kusaidiana vizuri katika kuyatekeleza majukumu yao, maishani mwao.

Mathayo 28:16-20.

Yohana 13:34-35.

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ENGLISH: COWS LEFT FERTILITY.

The above proverb focuses on a fertile soil that has been left by cattle which lived in the barn for a long time. This fertile soil is known as cow dung manure that continues to grow in that cowshed as the cows continue to live there.

These cows add their stool to that soil as they defecate inside the barn, until they finally stop doing so when they move. In that part of the land, you can make the most of variety of crops which are grown there. That is why people say, “cows left fertility.”

This proverb is likened to people who lived in a certain village until they became well known by many people who stayed with them. These people lived in harmony with the people of that village, because of the way they assisted them in carrying out their duties. They became very well-known to the villagers, because of their peaceful coexistence with them, throughout their lives.

These people are like the cows that left the fertile soil enough to produce good crops, because they, too, set a good example for the villagers, in living a good life. That is why people say to them, “cows left fertility.”

This proverb teaches people on how to live in peace with their neighbors in their villages, so that they can help each other better in carrying out their daily responsibilities in their lives.

Matthew 28: 16-20.

John 13: 34-35.

787. NDALAHI WA LIFA AGAGULEKA GUGULU GUBHIMBA.

Oliyo hoyi munhu umo uyo alioching’wa lifa aha guguku gokwe. Umunhu ng’wunuyo, agalidahijaga ilifa linilo bho nduhu ugulyinja moyi. Abhiye bhagang’wila, “likulage ilifa linilo wangu ligugubhimbya ugugulu goko.” Uweyi agashosha, “akalifa kenaka kadoo noyi ako duhuyi.” Aho olileka ugulyinja ilifa linilo, gugabhimba ugugulu gokwe gunuyo mpaga ushaka gwizuka giki niozunya ugulidubula nigudabhimbile ugugulu gokwe gunuyo. Hunagwene abhanhu bhagang’wila giki, “ndalahi wa lifa agaguleka gugulu gubhimba.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agajidahijaga iginhu ijo jidulile gung’wenhela makoye, umukikalile kakwe. Umunhu ng’wunuyo, adaidililaga imihayo iyo bhaling’wila abhiye, kunguno ya libhengwe lwakwe. Uweyi agisangaga wingilaga mumakoye nayo oliadulile ugugiliga, ulu nioidilila imihayo iyo bhang’wilaga abhiye.

Umunhu ng’wunuyo, agikolaga nuyo agalidahija lifa bho gulileka ugulidubula, mpaga nose gubhimba ugugulu gokwe, kunguno nu weyi agaidalahijaga imihayo iyo bhaling’wila abhiye, aliyo idulile gung’wambilija, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “ndalahi wa lifa agaguleka gugulu gubhimba.”

Ulusumo lunulo, lolanga bhanhu higulya ya kuleka nhungwa ja gujidahija iginhu mumho jigadohela kunguno jidulile gubhenhela makoye, umukikalile kabho, kugiki bhadule gugiliga amakoye genayo, na gwikala na bhuyegi, umuwikaji bhobho.

Mathayo 14:9-10.

Luka 9:7-9.

KISWAHILI: MDHALAU MWIBA ALIUACHA MGUU UKAVIMBA.

Alikuwepo mtu mmoja ambaye alichomwa mwiba mguuni mwake. Mtu huyo, aliudharau ule mwiba kwa kuucha bila kuutoa mguuni mwake. Wenzake walimwambia, “ung’oe huo mwiba mapema utauvimbisha mguu wako.” Yeye alijibu, “kamwiba haka ni kadogo mno nikaache tu.” Alipouacha ule mwiba, mguu wake ulivimba mpaka akaanza kujutie kutokukubali kuutoa mapema. Ndiyo maana watu walimwambia kwamba, “mdharau mwiba aliuacha mguu ukavimba.”

Methali hiyo, hulinaganishwa kwa mtu yule ambaye huvidharau vitu vinavyoweza kumletea matatizo katika maisha yake. Mtu huyo, huyadharau maneno ya wenzake wanaomshauri kwa kumtakia mema, kwa sababu ya dharau yake hiyo. Yeye hujikuta ameingia kwenye matatizo hata yale ambayo angeweza kuyatatua kama angeyasikiliza maneno ya wenzake.

Mtu huyo, hufanana na yule aliyeudharau mwiba kwa kuuacha mguuni mwake bila kuung’oa, mpaka mguu wake ukavimba, kwa sababu naye huyadharua maneno ya wale wanaomshauri, ili asiingie matatizoni maishani mwake. Ndiyo maana watu humwambia kwamba, “mdharau mwiba aliuacha mguu ukavimba.”

Methali hiyo, hufundisha watu juu ya kuacha tabia ya kuvidharua vitu hata vikiwa vidogo kiasi gani, kwa sababu vinaweza kuwaletea matatizo, katika maisha yao, ili waweze kuyakwepa matatizo hayo, na kuishi kwa furaha maishani mwao.

Mathayo 14:9-10.

Luka 9:7-9.

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ENGLISH: THE ONE WHO DESPISES A THORN, MAKES ONE LEG SWOLLEN.

There was a man who had a thorn in his leg. He in turn, despised it by leaving it without removing from his leg. His colleagues told him, “Remove that thorn too early it will swell your foot.” He replied, “This thorn is too small for me to leave.” When he let it go of the thorn, his leg became swollen until he began to regret it. That is why people said to him, “the one who despises a thorn, makes one leg swollen.”

This proverb is applied to the person who despises things that can cause him problems in his life. Such a person despises the words of his colleagues who advise him by wishing him well, because of his contempt. He finds himself in trouble with those problems which he could have solved if he had listened to the advises of his fellows.

He is like a man who looked down at his thorn by leaving it in his foot that caused it to swell, because he also refuses advises of others in his life. That is why people say to him, “the one who despises a thorn, makes one leg swollen.”

This proverb teaches people on how to stop despising things no matter how small, because they can bring them problems, in their lives, so that they can avoid them, and live happily in their lives.

Matthew 14: 9-10.

Luke 9: 7-9.