heritage

1204. SHOGAGA NIGINI

Akahayile kenako kahoyelile higulya ya guwilwa nigini gushaga uko wikalo bhokwe. Ulihoyi nigini uyo agaja Shinyinga aliganika giki agujupandika wikaji bho wiza koyi. Ohayugashika koyi uyupandika makoye ga gugayiwa ijiliwa pye ni jizwalo. Abhiye abho agabhaleka ukuchalo jakwe, bhaganchola mpaga bhumhona na gumana umo okoyelelaga. Hunagwene bhagang’wila giki, “shogaga nigini.”

Akahayile kenako kagalenganijiyagwa kubhabyaji abho bhagabhashoshaga mulilange lya wiza abhana bhabho abho bhagalilekaga bho gubhadililaga chiza, umuwikaji bhobho. Abhabyaji bhenabho bhagabhadililaga abhana bhabho bhenabho bho gwikala nabho chiza, mpaga bhalidebha ililange lya gwikala na bhanhu chiza. Abhoyi bhagabhakujaga bho lilange liza abhana bhenabho bho gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Abhabyaji bhenabho bhagalenganijiyagwa kubhanigini abho bhaganchola ng’wichabho uyo upandikaga makoyi Shinyinga mpaga bhumpandika na gung’wila ashoke kaya, kunguno nabhoyi bhagabhashoshaga abhana abha nhungwa jabhubhi, bho kubhalanga nhungwa jawiza, umuwikaji bhobho. Hunagwene bhagabhawilaga giki, “shogaga nigini.”

Akahayile kenako, kalanga bhanhu higulya ya gubhalanga ilange lya wiza abhichabho abha nhungwa jabhubhi, bho gwikala labho chiza, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Waefeso 6:4.

Methali 22:26.

1Thimotheo 5:10.

KISWAHILI: RUDI MTOTO.

Msemo huo, huongelea juu ya mtoto alieambiwa arudi kwenye makazi yake. Alikuwepo mtoto mmoja aliyeenda Shinyanga mjini akifikiri kwamba atapata maisha mazuri huko. Alipofika kule alianza kupata matatizo ya kukosa chakula na mavazi. Wenzake alioowaacha kijijini mwake, walimtafuta mpaka wakamuona na kufahamu alivyokuwa akihangaika. Ndiyo maana walimwambia kwamba, “rudi mtoto.”

Msemo huo, hulinganishwa kwa wazazi wale ambao huwarudisha kwenye malezi mema watoto wao waliokiuka maadili yao kwa kuwajali vizuri maishani mwao. Wazazi hao, huwajali watoto hao hao kwa kuishi nao vizuri, mpaga wanaweza kuyaishi maadili yao vizuri. Wao huwakuza vizuri watoto wao hao kwa kuzilea vizuri familia zao, maishani mwao.”

Wazazi hao, hulinganishwa kwa watoto wale waliomjali mwenzao kwa kumtafuta na kumwambia arudi kwake, kwa sababu nao huwarudisha watoto wao waliokiuka malezi mema, kwa kuwalea vizuri. Ndiyo maana huwaombia kwamba, “rudi mtoto.”

Msemo huo, hufundisha watu juu ya kuwalea wenzao katika maadili mema kwa kuishi nao vizuri, ili waweze kuzilea vyema familia zao, maishani mwao.

Waefeso 6:4.

Methali 22:26.

1Timotheo 5:10.

ENGLISH: COME BACK CHILD.

This saying speaks of a child who was told to return to his home. There was one child who went to Shinyanga town thinking that he would have a good life there. When he got there, he started having problems such as lack of food and clothing. His friends, whom he left in his village, looked for him until they saw him and realized that he was facing problems. That is why they told him that, “come back child.”

This saying is compared to parents who return their children who have violated their values to a good upbringing by taking good care of them in their lives. These parents, take care of those children by living well with them within their values. They raise their children well by raising their families well, in their lives.

These parents are compared to children who cared for their partner by looking for him and telling him to return back to his home, because they also bring back their children who violated good upbringing, by raising them well. That is why the tell them, “come back child.”

This saying, teaches people about raising their people in good values by living well with them, so that they can raise their families well, in their lives.

Ephesians 6:4.

Proverbs 22:26.

1 Timothy 5:10.

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1176. LYANGAKALILA.

Akahayile kenako kalolile bhanhu abho bhajaga gujulolilola lipuli umuchalo ja Ndoleleji. Ilipuli linilo ligalekwa na bhichalyo lilidima ng’wibhonde lya kumongo go Mangu.

Abhanhu aho bhalibhona bhagayupela gujulilola ukunhu bhalikumija mpaga nose bhukwila gete. Olihoyi munhu umo uyo agaligima bho gulyegela mpaga ulikinde linti, kunguno ya wigimbi bhokwe bhunubho. Aho lyamona ligangakalila linsangile mpaga upela uko gujile unyaga ugagwa mulilonga. Hunagwene abhanhu bhagang’wila giki, “lyangakalila.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agitulaga bhumani bho gwigimba sagala, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga abhadarahile abhiye kunguno ya wigimbi bhokwe bhunubho. Uweyi apandikaga mamihayo gagwiduma na bhanhu aha kaya yakwe kunguno ya gwitula bhumani bho gubhadalaha abhiye chiniko, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo agaligima ilipuli bho gulikinda linti mpaga lyuntula, ugagwa mulilonga, kunguno nuweyi agitulaga bhumani bho gubhabyeda abhiye mpaga opandika mamihayo gagwiduma na bhanhu aha kaya yakwe yiniyo, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lyangakalila.”

Akahayile kenako kalanga bhanhu higulya ya gubhutumamila chiza ubhutale nubhumani bhokwe umubhutumami bho milimo yabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Hesabu 13:30-32.

Zaburi 46:2-3.

KISWAHILI: LIMEMTUKA KWA MAJIGAMBO.

Msemo huo, huongelea watu walioenda kumwangalia Tembo kwenye kijiji cha Ndoleleji. Tembo huyo aliachwa na wenzake kwenye bustani ya Mto wa Mangu alijilisha.

Watu walipomuona huyo Tembo walikimbia kwenda kumuangalia mpaga wakawa wengi sana. Mmoja wa wale watu alijidai kumzoea huyo Tembo kwa kumsogelea mpaga akamchoma mti, kwa sababu ya majivuno yake hayo. Tembo huyo aligeuka na kumfuata kwa majigambo yule mtu ambaye alikimbia kuelekea unakoenda upepo mpaka akaanguka kwenye korongo. Ndiyo maana watu walimwambia kwamba, “limemtuka kwa majigambo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujitia kujua kwa kujigamba hovyo, katika maisha yake. Mtu huyo, huwadharau wenzake kwa sababu ya majivuno yake hayo. Yeye hupata matatizo ya kukosana na watu kwenye familia yake, kwa sababu ya kujidai kujua kwake akiwadharau wenzake hao, maishani mwake.

Mtu huyo, hufanana na yule aliyejigamba kwa kumchola mti Tembo, afukuzwa mpaka agaangukia kwenye korongo, kwa sababu naye hujigamba kwa kuwadharau wenzake mpaka anapata matatizo ya kukosana na watu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “limemkuta kwa majigambo.”

Msemo huo, hufundisha watu juu ya kuutumia vizuri uongozi na uwezo wao, katika utekelezaji wa majukumu yao, ili waweze kuishi vizuri na wenzao, maishani mwao.

Hesabu 13:30-32.

Zaburi 46:2-3.

ENGLISH: IT HAS POMPOUSLY FOUND HIM.

This saying speaks of the people who went to see an Elephant in the village of Ndoleleji. This elephant was left by his companions in the Mangu River garden where it fed itself.

When the people saw it, they ran towards it in order to see it and there were many of them. One of them claimed to be familiar with such Elephant by approaching it. He stabbed it with a tree, because of his arrogance. The elephant turned and proudly followed such man who ran in the direction of the wind until he fell into the canyon. That is why people told him that, “it has pompously found him.”

This saying is compared to a person who makes himself known by being vainly proud, in his life. Such person despises his colleagues because of his pride. He has problems of missing people who can to stay with him in his family, because of his self-deprecating knowledge of those colleagues in his life.

This person resembles the one who boasted about to the point of stabling an elephant by using a tree, who was chased until he fell into a canyon, because he also boasts about disrespecting his colleagues until he gets problems of not getting along with people, in his life. That is why people tell him that, “it has pompously found him.”

This saying imparts in people an idea of using their leadership and abilities properly, in an enactment of their responsibilities, so that they can live well with their people, in their lives.

Numbers 13:30-32.

Psalm 46:2-3.

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1056. KALAGU – KIZE. NZENGANWA ONE ALYOGOHILILE GETE ILINWANI LYANE – NYAU NA NGOSO.

Ikalagu yiniyo, ihoyelile kikalile ka Nyau na Ngoso aha kaya ya ng’wa Munhu nhebhe. Ingoso iipambukile gete Inyau kunguno ya gogoha guliwa. Aliyo lulu inyau yiniyo ilibhunwani nu munhu kunguno ikagalaga kihamo nawe na iginhiwagwa jiliwa nu munhu ung’wunuyo.

Ingoso iyene igikalaga kule na bhanhu abho bhagiitanaga nzenganwa kunguno bhagamanaga bhutung’wana bhuli makanza. Hunagwene ung’winikili kaya agayombaga giki, “nzenganwa one alyogohilile gete ilinwani lyane – Nyau na Ngoso.”

Ikalagu yiniyo, igalenganijiyagwa ku bhanhu abho bhagikalaga na widumi na bhazengananwa bhabho, umukikalile kabho. Abhanhu bhenabho, bhagikalaga bhikungile umumahoya gabho kunguno ya bhule ng’wene gwikala agucholaga nzila ja gunkelela ung’wiye, umuwikaji bhobho. Abhoyi bhagikalaga bhiyoja kunguno ya gwikala bhalikungila gwikelela bhuli ng’wene chiniko, umukikalile kabho kenako.

Abhanhu bhenabho, bhagikolaga na kikalile ka nyau ni ngoso umojididebhelile chiniko, kunguno na bhoyi bhagikalaga bhikungile bho gwikelela chiniko, umuwikaji bhobho. Hunagwene munhu abhagayombaga giki, “nzenganwa one alyogohilile gete ilinwani lyane – Nyau na Ngoso.”

Ikalagu yiniyo, yalanga bhanhu higulya ya guleka nhungwa ja gubhakelela abhichabho umubhutumami bho milimo yabho, kugiki bhadule gwikala chiza, umubhulamu bhobho.

1Samwili 7:48-51.

Luka 16:9.

Matendo ya mitume 9:15-18.

KISWAHILI: KITENDAWILI – TEGA.

JIRANI YANGU ANAMWOGOPA RAFIKI YANGU – PAKA NA PANYA.

Kitendawili hicho chaongelea juu ya maisha ya Paka na Panya kwenye nyumba ya mtu fulani. Panya humwogopa paka kwa sababu ya kuepuka kuliwa. Lakini paka huyo ana urafiki na binadamu kwa sababu ya kuishi pamoja naye na kupewa chakula na mtu huyo.

Kwa upande mwingine panya yeye huishi mbali na watu ambao humuita jirani yao kwa sababu ya kupishana naye mara kwa mara wanapokutana. Ndiyo maana mwenye nyumba hiyo, husema kwamba, “jirani yangu anamwogopa rafiki yangu – Paka na Panya.”

Kitendawili hicho, hulinganishwa kwa watu wale ambao huishi katika hali ya kuwa na uadui na jarani zao, katika maisha yao. Watu hao, huishi kwa kuviziana katika maongezi yao kwa sababu ya kila mmoja wao kutafuta ujanja wa kumdhulumu mwenzake, maishani mwao. Wao huishi katika ugonvi wa mara kwa mara kwa sababu ya kuishi kwa kunyemeleana kila mmoja, katika maisha yao hayo.

. Watu hao, hufanana na maisha yale ya Paka na Panya kwenye nyumba ya mtu yule, kwa sababu nao huishi kwa kuviziana katika familia yao na majirani zao. Ndiyo maana mtu huwaambia kwamba, “jirani yangu anamwogopa rafiki yangu – Paka na Panya.”

Kitendawili hicho, chafundisha watu juu ya kuachana na tabia ya kuwapunja wengine kwa ujanja katika utekelezaji wa majukumu yao ya kila siku ili waweze kuishi vizuri na kwa amani na wenzao, maishani mwao.

1Samwili 7:48-51.

Luka 16:9.

Matendo ya mitume 9:15-18.

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ENGLISH: I HAVE A RIDDLE – LET IT COME.

MY NEIGHBOR IS AFRAID OF MY FRIEND – CAT AND RAT.

This riddle talks about the life of Cat and Rat in someone’s house. Rats are afraid of cats because of avoiding being eaten. But the cat is friendly with human beings because of living with them by being given food by them.

On the other hand, the Rat lives away from people who call it their neighbor because of the constant altercation with it when they meet. That is why the owner of that house says that, “my neighbor is afraid of my friend – Cat and Rat.”

This paradox is related to people who live in a state of enmity with their neighbors, in their lives. Those people, live by stalking each other in their conversations because of each of them being looking for tricks to abuse the other, in their lives. They live in constant conflict because of living by stalking each other, in their lives.

These people are similar to the life of the Cat and the Rat in that person’s house, because they also live by chasing each other in their family and their neighbors. That is why someone tells them that, “my neighbor is afraid of my friend – Cat and Rat.”

This riddle teaches people to abandon the habit of slyly deceiving others in the execution of their daily duties so that they can live well in peace with their societal members.

1 Samuel 7:48-51.

Luke 16:9.

Acts 9:15-18.

1010 OB’IZILE TUNGE.

Akahayile kenako kahoyelile higulya ya jisumva ijo jigitanagwa tunge. Itunge jilisumva ijo jigalalaga guti noni kunguno jilina manana. Aliyo lulu, jigabyalaga bhana na gonhya guti ndimu. Ijoyi jili hosehose uku noni jilihoyi nu kundimu jilihoyi. Hunagwene umunhu uyo alihosehose abhanhu bhagang’wilaga giki, “ob’izile tunge.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adajilanijaga chiza na bhiye, umukikalile kakwe. Umunhu ng’wunuyo, agagaluchaga mhayo gosegose, ukubhanhu abho agahoyaga nabho, kunguno ya bhulomolomo bhokwe. Uweyi agabhalisanyaga abhanhu abho agikalaga nabho kunguno ya gubhiza ali gosegose bhuli kwene alihoyi, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga ni tunge iyo ukunoni ilihoyi, nu kundimu ilihoyi ilihoyi, kunguno nuweyi agabhizaga alihoyi bhuli kwene, umukahoyele kakwe akabhulomolomo kenako, umukikalile kakwe kenako. Hunagwene abhanhu bhagang’wilaga giki, “ob’izile tunge.”

Akahayile kenako kalanga bhanhu higulya ya guleka nhungwa ja gubhiza hosehose, bho bhugoyomba mihayo ya bhulomomo ubho bhugalisanyaga bhanhu, kugiki bhadule gujilanija chiza na bhichabho, umuwikaji bhobho.

Mithali 14:14.

Mathayo 6:29-34.

Luka 6:46.

KISWAHILI: UMEKUWA POPO.

Msemo huo, huongelea juu ya kiumbe kinachoitwa Popo. Popo ni kiumbe ambaye kwenye kundi la ndege yupo kwa sababu ana mabaya na anaruka kama ndege wengine. Kiumbe huyo, pia yupo kwenye kundi la wanyama kwa sababu huzaa na kunyonyesha watoto. Ndiyo maana mtu yule ambaye yuko kote kote, watu humwambia kwamba “amekuwa popo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwa haendani vizuri na wenzake, katika maisha yake. Mtu huyo, hugeuza maneno yake kwa kusema uongo kwa watu mbalimbali, kwa sababu ya kutaka kuwepo kotekote, maishani mwake. Yeye huwagombanisha watu kwa sababu ya uongo wake huo wa kutaka kuwepo kwenye kila kundi, katika maisha yake.

Mtu huyo, hufanana na yule Popo ambaye kwenye kundi la ndege yupo na kwenye kundi la wanyama yupo pia, kwa sababu naye hutaka kuwepo kotekote kwenye kila kundi, kwa kugeuza maneno kwa uongo, maishani mwake. Ndiyo maana watu humwambia kwamba, “amekuwa popo.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kutaka kuwa kotekote kwenye kila kundi katika kugombanisha watu kwa kusema maneno ya uongo, ili waweze kuendana vizuri na watu wao, maishani mwao.

Mithali 14:14.

Mathayo 6:29-34.

Luka 6:46.

ENGLISH: YOU HAVE BECOME A BAT.

The above saying speaks of a creature that is called Bat. A bat is a creature that is in a flock of birds because it has wings for flying like other birds. Such creature is also in the animal kingdom because it gives birth to babies. That is why the person who shows two behaviors people tell him that “you have become a bat.”

This saying is likened to a person who has a bad relationship with his peers, in his life. This person, in turn, distorts his words by lying to various people, for the sake of taking two sides, in his life. He confuses people because of aiming at being in evil group and in the good one at the same time, in his life.

This person, in effect, resembles the Bat that is in a flock of birds as well as in a herd of animals at the same time, because he too wants to be present in every herd, by twisting words falsely, in his life. That is why people say to him that, “you have become a bat.”

This saying instills in people an idea of giving up the habit of living double life of speaking liars to people, so that they can get along well with their people, in their families.

Proverbs 14:14.

Matthew 6: 29-34.

Luke 6:46.

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1005. OZWALAGA MALOLE

Imbuki ya kahayile kenako, ilolile bhuzwaji bho malole bho ng’wa munhu nhebhe. Amalole genayo bhagagazwalaga abhanhu kumiso mu bhulingisilo bho heke bhuli ng’wene.

Abhangi bhagazwalaga amalole genayo kugiki bhinje soni ya gubhogoha abhanhu kunguno gagagabhisaga amiso gabho. Abhangi bhagagazwalaga amalole geneyo bho bhubheleji duhu. Hunagwene abhanhu bhagang’wilaga giki, “ozwalaga malole.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agalebhagwa walwa wandya guyomba mihayo ya sagala, umukikalile kakwe. Umunhu ng’wunuyo, agayombaga mihayo ya gubhadukile abhanhu abho agikalaga nabho kunguno ya gubhiza adina soni iyo yinjiyagwa na walwa umumahoya gakwe. Uweyi agayibhipyaga ikaya yakwe yiniyo kunguno ya nhungwa jakwe ijabhubhi jinijo, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agazwalaga malole omala isoni ukubhanhu, kunguno nuweyi agalebhagwa walwa omala isoni mpaga oyomba mihayo ya bhubhi ukubhiye. Hunagwene abhanhu bhagang’wilaga giki, “ozwalaga malole.”

Akahayile kenako kalanga abhanhu higulya ya kuleka nhungwa ja gulewa walwa umukikalile kabho, kugiki bhadule gujilanhana chiza ikaya jabho, umubhulamu bhobho.

Wagalatia 5:16-26.

KISWAHILI: AMEVAA MIWANI.

Chanzo cha msemo huo, ni uvaaji wa miwani wa mtu fulani. Miwani hiyo, watu huivaa kwa malengo mbalimbali. Wengine huivaa miwani hiyo ili kuondoa aibu kwa watu wanaotaka kuwafikishia ujumbe fulani. Lakini wengine huivaa miwani hiyo kwa lengo la kutaka kupendeza tu. Ndiyo maana watu humwambia mtu huyo kwamba, “amevaa miwani.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hulewa pombe na kuanza kusema maneno ya hovyo, maishani mwake. Mtu huyo, husema maneno ya kuwatukana watu anaoishi nao kwa sababu ya kutokuwa na aibu iliyoondolelwa na ulevi katika maongezi yake. Yeye huifaharibu familia yake hiyo, kwa sababu ya tabia yake hiyo mbaya, katika maisha yake.

Mtu huyo, hufanana na yule aliyevaa miwani kwa lengo la kuondoa aibu ya kuonekana machoni mwake, kwa sababu naye hulewa mpaka anakosa aibu ya kuongea maneno mabaya katika familia yake. Ndiyo maana watu humwambia kwamba, “amevaa miwani.”

Msemo huo, hufundisha watu juu ya kuacha tabia ya kulewa pombe maishani mwao, ili waweze kuzilea vyema familia zao, katika maisha yao.

Wagalatia 5:16-26.

ENGLISH: HE HAS WON GLASSES.

The origin of the over head saying is the wearing of one’s glasses. People wear these glasses for various purposes. Some wear them to remove embarrassment from those who want to convey a message in front of people. But some wear those glasses for the sole purpose of making a showy display. That is why people say to such man, “He has won glasses.”

This saying is likened to a person who gets drunk and starts saying evil things in his life. This person, in turn, utters insults to people who live with him because of removing his shamefulness by drinking too much alcohol. He destroys his family, because of his evil behavior, in his life.

This man resembles the one who won glasses with the intention of removing his shamefulness before appearing in the eyes of people, because he also gets drunk until he lacks the shame of speaking wicked words in his family. That is why people say to him that, “He has won glasses.”

This saying teaches people to stop drinking too much alcohol in their lives, so that they can better raise their families, in their daily lives.

Galatians 5: 16-26.

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