heritage

963. OPALA NVA HANKIMBILI.

Ulusumo lunulo, lulolile bhupaji bho mva hamkimbili bho ng’wa munhu nheb’e. Oliyohi nfugi o mawa aha kaya yakwe, uyo wikalaga mu chalo ja halebhe. Lushigu lumo agayidima inva yakwe wandya guyipala ahamkimbili, mpaga abhanhu bhukumya noyi. Hunagwene abhanhu bhagang’wila giki, “opala nva hamkimbili.”

Ulusumo lunulo, lugalenganijiyagwa kuli ng’waniki uyo obyala ng’wana omumabala, umukikalile kakwe. Ung’waniki ng’wunuyo, adatolilwe aliyo ogetwa nda ya mumabala kunguno ya gulala na bhagosha, aho atali ugutolwa. Uweyi agakoyaga ugutolwa kunguno ulu bhigela abhatoji, bhagawilwa giki, ‘opala nva hamkimbili’, mumho obyalila ng’wana mumabala, umukikalile kakwe.

Ung’waniki ng’wunuyo, agikolaga nu nsugi onva uyo agayipala ahamkimbili inva yakwe, kunguno nuweyi ubyala ng’wana omumabala, haho adinatolwa. Hunagwene abhanhu bhagang’wilaga giki, “opala nva hamkimbili.”

Ulusumo lunulo, lolanga bhaniki higulya ya kubhiza bhib’embu, umukikalile kabho, kugiki bhadule kutolwa wangu haho bhadina byajiwa bhana bha mumabala, umuwikaji bhobho.

Luka 1:46-56.

Mathayo 5:27-30.

KISWAHILI: AMEMPIGA MBWA KIUNONI.

Methali hiyo, huongelea juu ya upigaji wa mbwa kiunoni wa mtu fulani. Alikuwepo mfugaji wa mbwa kwenye familia yake aliyeishi kwenye kijiji fulani. Siku moja alimshika mbwa wake mmoja na kumpiga kiunoni mpaga watu wakashangaa sana. Ndiyo maana watu walimwambia kwamba, “amempiga mbwa kiunoni.”

Methali hiyo, hulinganishwa kwa msichana yule aliyezaa mtoto kabla ya kuolewa, katika maisha yake. Msichana huyo, hajaolewa lakini omepata ujauzito kwa sababu ya kulala wa wanaume kabla ya kuolewa. Yeye hupata shida ya kuolewa kwa sababu wale wanaotaka kumuoa huambiwa na watu kwamba, msichana yule ‘amempiga mbwa kiunoni’, katika maisha yake.

Msichana huyo, hufanana na yule mfugaji aliyempiga mbwa wake kiunoni, kwa sababu naye alizaa kabla ya kuolewa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “amempiga mbwa kiunoni.”

Methali hiyo, hufundisha wasichana juu ya kuwa watulivu katika maisha yao, ili waweze kuolewa mapema kabla ya kuzalishwa watoto wa mapolini, maishani mwao.

Luka 1:46-56.

Mathayo 5:27-30.

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ENGLISH: YOU HAVE SLAPPED A DOG ON ITS WAIST.

This proverb speaks about slapping the waist of a dog. There was a dog keeper in her family who lived in a certain village. One day she grabbed one of her dogs and slapped one of the on the waist. The people who saw such event were shocked. That is why they told her that, “You have slapped a dog on its waist.”

This proverb is compared to the girl who gave birth to a child before marriage, in her lifetime. Such girl is unmarried but has become pregnant because of premarital sex. She finds it difficult to get married because those who want to marry her are told by people that the girl has ‘beaten a dog in the waist’, in her lifetime.

This girl is like the dog keeper who slapped her dog on the waist, because she also gave birth before marriage, in her lifetime. That is why people say to her that, “You have slapped a dog on its waist.”

This proverb instills in girls an idea on how to be calm in their lives, so that they can get married early before being impregnated, in their lifetime.

Luke 1: 46-56.

Matthew 5: 27-30.

962. UNENE MAYU YAB’ILUNILEMELA.

Akahayile kenako, kahoyelile bhulemelwa bho gutumama nimo bho ng’wa munhu uyo omala nguzu. Umunhu ng’wunuyo alina nguzu ja gutumama milimo mingi aho oli atali ndoo. I haha jashilile nguzu jinijo kunguno ya bhukuji bhokwe. Hunagwene agayombaga giki, “unene mayu yab’ilunilemela.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo wambilijaga bhanhu bhingi aho olinsab’i, umukikalile kakwe. Umunhu ng’wunuyo, ojitumilaga isabho jakwe bho gubhambilija abhanhu abho bhali na makoye, guti bhanamhala na bhagikulu, kunguno bhadinajo nguzu ya gubhapandikalila ijiliwa jabho. Uweyi wikalaga na bhanhu bhingi abho obhambilijaga mpaga jushila isabho jakwe jinijo, kunguno ya bhutogwa bhokwe ubho oli nabho ukubhiye, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo otumamaga milimo mingi aho alina nguzu, kunguno nuweyi obhambilijaga bhanhu bhingi aho alinajo isabho, mpaga jushila nose, umukikalile kakwe. Uweyi obhalangaga abhanhu abho bhali na sabho gujitumila isabho jinijo bho gubhambilija abhichabho, kunguno uweyi amala inguzu ja gwendelea guyitumama imilimo yiniyo. Hunagwene agayombaga giki, “unene mayu yab’ilunilemela.”

Akahayile kenako, kalanga bhanhu higulya ya kujitumila inguzu ni sabho jabho bho gubhambilija abhakuji, na bhichabho abho bhali na makoye, kugiki bhadule gugamala wangu amakoye genayo, umuwikaji bhobho.

Yshua Bin Sira 3:1-9.

Waefeso 6:1-2.

KISWAHILI: MIMI MAMA IMEANZA KUNISHINDA.

Msemo huo, huongelea juu ya kushindwa kufanya kazi kwa mtu aliyeishiwa nguvu alizozitumia kuzitekelezea kazi hizo. Mtu huyo, alikuwa na nguvu za kufanya kazi nyingi alipokuwa kijana. Yeye hawezi kuzifanya Kazi hizo sasa kwa sababu ameishiwa nguvu baada ya kufikia umri wa uzee. Ndiyo maana husema kwamba, “mimi mama imeanza kunishinda.”

Msemo huo, hulinganishwa kwa mtu yule ambaye aliwasaidia watu wengi alipokuwa tajiri, katika maisha yake. Mtu huyo, alitumia mali yake kwa kuwasaidia wazee na wengine waliokuwa na matatizo, kwa sababu ya kuwajali watu wake kiasi cha kutosha kuwapatia chakula. Yeye aliishi na watu wengi hadi akazimaliza mali zake hizo, kwa sababu ya upendo alio nao kwa wenzake, maishani mwake.

Mtu huyo, hufanana na yule aliyefanya kazi nyingi alipokuwa na nguvu, kwa sababu naye aliwasaidia watu wengi alipokuwa tajiri, katika maisha yake. Yeye huwafundisha watu walio na mali juu ya kuwasaidia wenzao, kwa sababu yeye ameishiwa uwezo wa kuzifanya kazi hizo. Ndiyo maana huwaambia watu kwamba, “mimi mama imeanza kunishinda.”

Msemo huo, hufundisha watu juu ya kuzitumia mali na nguvu zao kwa kuwasaidia wazee na wenzao walioko kwenye mazingila magumu, ili waweze kuyamaliza haraka matatizo hayo, maishani mwao.

Yshua Bin Sira 3:1-9.

Waefeso 6:1-2.

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african-old

ENGLISH: WORKS HAVE BEGUN TO OVERWHELM ME MOTHER.

The above saying refers to the inability of a person to do the works which he used to before because of growing old. This person had mush energy enough perform many of those tasks when he was still young. He is now powerless to do those tasks because of losing his strength after reaching old age. That is why he says, “Works have begun to overwhelm me mother.”

This saying is compared to the man who helped many people when he was rich, in his life. This man spent his resources for supporting the elderly and others who were in need, out of concern for his people. He lived with many people in his family until he finished his possessions, because of the love he had for his family members.

This man is like the man who worked hard when he was strong, because he also helped many people when he was rich, in his life. He teaches rich people on how to help others out of love. Nonetheless, he has lost the ability to do those things. That is why he tells people that, “Works have begun to overwhelm me mother.”

This saying teaches people on how to use their wealth and power by helping the elderly and others who are in difficult situations, so that they can quickly solve their problems in lives.

Joshua Bin Sirach 3: 1-9.

Ephesians 6: 1-2.

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960. KALAGU – KIZE. IJI ULIJIPONYA AKOYI MBOTO – KAGI.

Ikalagu yinino, ihoyelile kikalile ka Ngi. Ingi ilisumbwa iyo idina solwe kunguno idachagulile ijiliwe jayo. Iyoyi pye iji yusanga nulu jibhize jibhi iyoyi igubhona guti mboto duhu. Hunagwene abhanhu bhagayombaga giki, “iji ulijiponya akoyi mboto – kagi.”

Ikalagu yiniyo, ikalenganijiyagwa kuli munhu uyo adina solwe ukumukikalile kakwe. Umunhu ng’wunuyo, agikalaga pye bhuli kwene alihoyi umuyawiza na muyabhi, kunguno ya bhugayiwa bho solwe bhokwe bhunubho. Uweyi agayikenagulaga ikaya yakwe kunguno ya gwita yabhi yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga ni ngi iyo igalyaga ni jibhi, kunguno nu weyi agitaga ni yabhubhi yiniyo, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki “iji ulijiponya akoyi mboto – kagi.”

Ikalagu yiniyo, yalanga bhanhu higulya ya guchagula kikalile ka gwita mihayo ya wiza, na guyileka iyabhubhi umukikalile kabho, kugiki bhadule gujilela chiza, ikaya jabho, umuwikaji bhobho.

Kumbukumbu la Torati 30:15-17.

Ufunuo 3:14-17.

KISWAHILI: KITENDAWILI – TEGA.

UTAKACHOKITUPA KWAKE NI CHAKULA – INZI.

Kitendawili hicho huongelea juu ya maisha ya Inzi. Inzi ni kiumbe ambacho hakibagui chakula kwa sababu ya kula chochote kile, kiwe kibaya au kizuri. Mdudu huyo, hata kile kilicho kibaya kwake huwa chakula chake. Ndiyo maana watu husema kwamba, “utakachokitupa kwake ni chakula – Inzi.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye habagui kitu katika maisha yake. Mtu huyo, huishi kwenye hali zote za kutemba wema na ubaya, kwa sababu ya kujichanganya kwake na ubaya. Yeye huiharibu familia yake kwa sababu ya kutenda uovu huo, maishani mwake.

Mtu huyo, hufanana na yule Inzi aliyekula hata uchafu, kwa sababu naye hutenda hata uovu, maishani mwake. Ndiyo maana watu humwambia kwamba, “utakachokitupa kwake ni chakula – Inzi.”

Kitendawili hicho, hufundisha watu juu ya kuchagua maisha ya kutenda wema na kuacha uovu, ili waweze kuzilea vizuri familia zao, maishani mwao.

Kumbukumbu la Torati 30:15-17.

Ufunuo 3:14-17.

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fly-1

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ENGLISH: I HAVE A RIDDLE – LET IT COME.

WHATEVER YOU THROW AWAY IT IS FOOD FOR IT – A FLY.

The overhead riddle talks about the life of a fly. A fly is a creature that does not select on the basis of eating anything, whether clean or dirty. This insect, even what is dirty for it, becomes its food. That is why people say that, “Whatever you throw away it is food for it – a fly.”

This riddle is equated to the person who does not select good and evil in life. Such person lives in all conditions of good and evil, because of his association with evils. He destroys his family because of doing evils in societies.

This person resembles the fly that ate even dirty things, because he also does evils, in his life. That is why people say to him that, “Whatever you throw away it is food for it – a fly.”

This riddle instills in people an idea on how to choose a life of good deeds enough to renounce evils, so that they can morally raise their families, in their lives.

Deuteronomy 30: 15-17.

Revelation 3: 14-17.

957. KALAGU – KIZE. DINA MAYU DUGANISHAGA ALIYO ADIGUTAGA – SI.

Ikalagu yiniyo, ilolile Si. Isi yiniyo, igabhabhuchaga abhanhu ulu bhabyalwa umusi munumu, na igabhamilaga ulu bhagaya bho gujikwa. Abhanhu bhagachaga bhuli makanza bhajikwa aliyo idigutaga. Hunagwene abhanhu bhagayombaga giki, “dina mayu duganishaga aliyo adigutaga – Si.”

Ikalagu yiniyo, igatumilagwa kuli munhu uyo agitilagwa ya wiza na nina aliyo uweyi adayimanile, umukikalile kakwe. Umunhu ng’wunuyo, adabhumagana uwiza bho gubyalwa nu mayu okwe ng’wunuyo, kunguno ya gwiganiga giki weng’hwa gupandika makoye duhu umusi munumu. Uweyi olalaga mumagulu ga ng’wa mayu okwe na gub’uchiwa kungungo, aliyo agalilaga duhu ulu omisha kunguno ya guduma ugubhudebha uwiza ubho agang’witilaga, umayu okwe ng’wunyo.

Umunhu ng’wunuyo, agikolaga nuyo oyidukaga Isi giki igamilaga bhanhu aliyo bhagayipandagilaga iyo igafunyaga na wasa bho gubhabhika ulu bhalijikwa, kunguno nuweyi adabhumanile uwiza bho ng’wa nina uyo omyala na gunkuja, umukikalile kakwe. Hunagwene aganhalamikilaga bho guyomba giki, “dina mayu duganishaga aliyo adigutaga – Si.”

Ikalagu yiniyo, yalanga bhanhu higulya ya kubhudebha uwiza ubho bhitilwa na bhabyaji bhobho, ubho bhulikihamo nubho gubhenha kuwelelo na kubhalanhana mpaga bhugakula chiniko, kugiki bhadule gubhalumba abhabyaji bhenabho bho gubhakuja na gulanghana chiza, umuwikaji bhobho.

Luka 12:15.

Kumbukumbu la Torati 30:15.

Marko 16:1-8.

1Wakorintho 15:20-22.

KISWAHILI: KITENDAWILI – TEGA.

TUNA MAMA TUNAMLISHA LAKINI HASHIBI – ARDHI.

Kitendawili hicho, huangalia Ardhi. Ardhi hiyo, huwabeba watu wanapozaliwa duniani humu, na wanapofariki huwameza kwa njia ya kuzikwa. Wanaokufa na kuzikwa ni wengi lakini yenyewe haishibi. Ndiyo maana watu husema kwamba, “tuna mama tunamlisha lakini hashibi – Ardhi.”

Kitendawili hicho, hutumiwa kwa mtu yule ambaye hutemdewa wema na mama yake mzazi lakini hautaumbui wema huo, katika maisha yake. Mtu huyo, hautambui wema wa mama yake ambao ni pamoja na ule wa kumzaa na kumkuza, kwa kumlaumu kwamba, alimleta duniani kuteseka tu. Yeye alilala kwenye magoti ya mama na kubebwa mgongoni ng’wa mama yake, bila kusahau kumlaza aliposinzia, lakini yeye aliamuka na kulia, kwa sababu ya kushindwa kuutambua wema huo wa mama yake huyo mzazi, katika maisha yake.

Mtu huyo, hufanana na yule aliyeilaumu Ardhi akidai kwamba inameza watu wakati kuwazika, kwa kutokufahamu kuwa hilo ni tendo la upendo, kwa sababu naye hautambui wema wa mama yake mzazi aliyemzaa na kumkuza, katika maisha yake. Ndiyo maana humlaumu kwa kusema kwamba, “tuna mama tunamlisha lakini hashibi – Ardhi.”

Kitendawili hicho, hufundisha watu juu ya kuutambua wema waliotendewa na wazazi wao, ambao ni pamoja na ule wa kuwaleta duniani, na kuwatunza mpaga wakawa watu wazima, ili waweze kuwashukuru kwa kuwaheshimu na kuwatunza vizuri, maishani mwao.

Luka 12:15.

Kumbukumbu la Torati 30:15.

Marko 16:1-8.

1Wakorintho 15:20-22.

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ENGLISH: I HAVE A RIDDLE- LET IT COME.

I HAVE A MOTHER WHOM WE FEED BUT SHE IS NEVER SATISFIED – LAND.

This riddle looks at the Land. This land carries people when they are born on this earth, and when they die it swallows up them during their burial. The people who die and be buried are many but it does get satisfied. That is why people say that, “I have a mother whom we feed but she is never satisfied – land.”

This riddle is applied to the person who is treated kindly by his or her mother but he does not realize that kindness in his or her life. This person does not recognize the goodness of his mother which includes the birth and rearing of his/her. He/she lay on her mother’s knees and was carried on her mother’s back. This mother made this person sleep well who fails to recognize the goodness of his/her mother, in life.

This man is like the one who blamed the Earth by claiming that it swallows people when they are buried, not realizing that it is an act of love, because he also does not recognize the goodness of his biological mother, in his life. That is why he/she blames her by saying that, “I have a mother whom we feed but she is never satisfied – land.”

This riddle imparts in people a clue on how to recognize the good deeds which were done by their parents, which include bringing them into the world, and caring for them as adults, so that they can thank them by respecting and taking good care of them, in their lives.

Luke 12:15.

Deuteronomy 30:15.

Mark 16: 1-8.

1 Corinthians 15: 20-22.

955. B’USUMBA B’UDAKOMANIJIE AMALIKA.

Ulihoyi munhu uyo widimamaga bhunwani na bhanhu abho bhadi bhilika lyake. Umunhu ng’wunuyo, olina bhanwani bhingi, kunguno ya bhujidakomanya bho malika bhokwe bhunubho. Abhanhu bhagamuja, “nibhuli uguhoyaga na bhanhu abho bhadi bhilika lyako?” Uweyi agashosha giki, “b’usumba b’udakomanije amalika.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agidimaga bhunwani na bhabhu bho gulola nhungwa ja wiza, umukikalile kakwe. Umunhu ng’wunuyo, aganwanaga na bhanhu bhingi abho bhali na nhungwa ja wiza, bho nduhu gudilila malika gabho, kunguno abho bhali na nhungwa ijawiza jinijo, bhalihoyi umu malika gose. Uweyi agapandikaga bhanwani bhingi abho bhali na nhungwa ja wiza, kunguno ya bhudebhi bhokwe bhunubho ubho guchola abhanwani bhakwe, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo ohoyaga na bhanhu bha malika gose, kunguno nuweyi agidimaga bhunwani na bhanhu bha malika gose, abho bhali na nhungwa jawiza, umukikalile kabho. Uweyi agabhatongelaga abhanhu bhakwe nzila za kubhacholela abhanwani bhabho bhenabho. Hunagwene agabhawilaga abhanhu giki, “b’usumba b’udakomanije amalika.”

Akahayile kenako, kalanga bhanhu higulya ya guchola bhanwani abho bhali na nhungwa jawiza umukakilile kabho, kugiki bhadule gujilela chiza, ikaya jabho, umuwikaji bhobho.

Yohane 15:9-15.

Wagalatia 6:9.

Yakobo 5:19-20.

 

KISWAHILI: URAFIKI HAUCHAGUI UMRI.

Alikuwepo mtu mmoja aliyeshikana urafiti na watu ambao siyo wa umri wake. Mtu huyo, alipata marafiki wengi kwa sababu ya kutobagua umri huo. Watu walimuuliza, “kwa nini unapenda kuongea na watu wasio wa lika lako?” Yeye alijiku kwa kusema kwamba, “urafiki hauchagui umri.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hushikana urafiki na watu kwa kuangalia tabia njema, katika maisha yao. Mtu huyo hupata marafiki wengi wenye tabia njema hizo, ambao wamo kwenye kila rika. Yeye hupata marafiki wenye tabia hiyo njema, kwa sababu ya uelewa wake huo wa kutumia kugezo hicho cha kutafuta marafiki, maishani mwake.

Mtu huyo, hufanana na yule aliyeongea na watu wa rika zote, kwa sababu naye hushikana urafiki na watu wa rika zote, katika maisha yake. Yeye huwaongoza watu wake katika kuzifahamu njia za kujipatia marafiki bora. Ndiyo maana huwaambia watu kwamba, “urafiki hauchagui umri.”

Msemo huo, hufundisha watu juu ya kutafuta maraki wenye tabia njema, ili waweze kuzilea vizuri familia zao, maishani mwao.

Yohane 15:9-15.

Wagalatia 6:9.

Yakobo 5:19-20.

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ENGLISH: FRIENDSHIP DOES NOT CONSIDER AGE.

There was one person who had friends who were not of his age. This man made many friends because he did not tell apart against those of his own age group. People asked him, “Why do you like to talk to people who are not of your own age?” He asserted that “friendship does not consider age.”

This saying is likened to a person who makes friends with people by looking for those who have good habits in their lives. This person finds many friends with similar qualities, who are in every age group. He gets friends of good characters, because of his understanding of using a criterion of finding them in life.

This person is like the one who spoke to people of all ages, because he also develops friendships with people of all ages, throughout his life. He leads his people in knowing ways for making good friends. That is why he tells people that “friendship does not consider age.”

This saying instills in people a clue on how to find friends of good morals, so that they can better raise their families in their lives.

John 15: 9-15.

Galatians 6: 9.

James 5: 19-20.