heritage

1208. ULIGALINZULA YAKI INGOB’O YA NKWILIMA?

Imbuki ya kahayile kenako ilolile Nkwilima na nina bhukwi okwe. Unina bhukwi ng’winuyo, goli ngilo ugwidima ingob’o ya nkwilima okwe. Aliyo lulu umayu ng’wunuyo, agandya guidimagula ingob’o ya nkwilima okwe ng’winuyo. Hunagwene abhanhu bhagamuja giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinibhengwe ukubhanhu abho agikalaga nabho, aha kaya yakwe. Umunhu ng’wunuyo, alina bhutoshi bho gubhadalaha abhanhu bhakwe kunguno ya gwibhona giki aliosolobho nhale gukila abhiye, umuwikaji bhokwe. Uweyi agaikenakulaga ikaya yakwe kunguno ya bhudoshi bhokwe bhunubho ubho gubhitila libhengwe abhiye, aha kaya yakwe.

Umunhu ng’wunuyo, akikolaga nu nina bhukwi uyo agaminzila ikujo unkwilima okwe bho guidimagula ingob’o yakwe, kunguno nuweyi agabhabhinzila ikujo abhanhu bhakwe bho gubhitila libhengwe, umuwikaji bhokwe. Hunagwene abhanhu bhagamujaga giki, “uligalinzula yaki ingob’o ya nkwilima?”

Akahayile kenako, kalanga bhanhu higulya ya kubhiza ni kujo ukubhichabho bho ndugu ugwisendeja lwande lumo ijinagufunya bhuyanguji, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

KISWAHILI: UNAIPEKUA YA NINI NGUO YA MKWILIMA?

Chanzo cha msemo huo chaangalia Mkwilima na mama mkwe wake. Mama mkwe huyo, ilikuwa ni mwiko kuishika nguo ya mkwilima wake. Lakini mama huyo, alianza kuishikashika nguo hiyo ya mkwilima wake huyo. Ndiyo maana watu walimuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana dharau kwa watu wale anaoishi nao, katika maisha yake. Mtu huyo, ana majivuno ya kuwadharau watu wake hao kwa sababu ya kujiona kuwa yeye ana thamani kubwa zaidi kuliko hao wenzake, maishani mwake. Yeye huivuruga familia yake hiyo kwa sababu ya majivuno yake hayo ya kuwafanyia dharau wenzake, katika familia yake.

Mtu huo, hufanana na yule mama mkwe aliyemvunjia heshima mkwilima wake kwa kuishikashika nguo yake, kwa sababu naye huwavunjia heshiwa watu wake kwa kuwadharau, maishani mwake. Ndiyo maana watu humuuliza kwamba, “unaipekua ya nini nguo ya mkwilima?”

Msemo huo, hufundisha watu juu ya kuwa na heshima kwa watu wote bila ya kuwafanyia dharau kwa kuegemea upande mmoja, katika utoaji wa maamuzi, ili waweze kuzilea vizuri familia zao, maishani mwao.

1Petro 2:17a.

1Yohana 3:11.

1Yohana 4:11-12.

ENGLISH: WHY ARE YOU SEARCHING THE CLOTHES OF THE SON IN LAW?

The cradle of the above saying is about a mother in law who touched clothes of her son-in-law. The mother-in-law was a taboo to hold clothes of her son in law. But she started holding the clothes of her son in law. That is why people asked her that, “Why are you searching the clothes of the son in law?”

This saying is compared to a person who has contempt for people whom he lives with in his life. Such person is proud enough to look down on his people because he thinks that he has more value than his colleagues in his life. He disturbs his family because of his pride in disrespecting his colleagues.

This person is similar to the mother-in-law who dishonored her son in law by grabbing his clothes, because he also dishonored his people by disrespecting them in his life. That is why people ask him that, “Why are you searching the clothes of the son in law?”

This saying teaches people about having respect for all people without insulting them by leaning on one side, in making decisions, so that they can raise their families well, in their lives.

1 Peter 2:17a.

1 John 3:11.

1 John 4:11-12.

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1206. KALAGU – KIZE. MUMO UGANENGELA UDUNASA UNG’WANA NG’WUNUYO – BHUNYENYA.

Imbuki ya kalagu yiniyo ililola kabhunyenya ako kali kadoo noyi nulu ugiyina kugalasa udukadula kunguno ya bhudoni bhogo bhunubho. Ubhunyenya bhunubho bhuli bhudodo aliyo bhukikalaga bhunoyi noyi ugubhulya. Ukwene huguhaya giki, iginhu jigikalaga na solobho yajo mumho jigadohela. Hunagwene abhanhu bhagiganilaga giki, “mumo uganengela udunasa ung’wana ng’wunuyo – kabhunyenya.”

Ikalagu yuniyo, igalenganijiyagwa kuli munhu uyo agabhadahalaga abhanhu kunguno ya bhudoni bho mimili yabho umukikalile kakwe. Umunhu ng’wunuyo adaibhonaga isolobho ya bhanhu abho bhali hasilili yakwe, kunguno ya libhengwe yakwe linilo umuwikaji bhokwe. Uweyi agadumaga uguyibheja chiza ikaya yakwe kunguno ya gubhadalaha sagala abhanhu bhakwe bhenabho, aha kaya yakwe yiniyo.

Umunhu ng’wunyo, agikolaga nuyo abhudalaha ubhunyenya bho gulola bhudoni bhobho, kunguno nu weyi agabhadalahaga abhanhu abho bhali hasilili yakwe, umuwikaji bhokwe mpaga oduma uguibhona isolobho yabho, aha kaya yakwe yiniyo. Hunagwene abhanhu bhagang’wilaga giki, “mumo uganengela udunasa ung’wana ng’wunuyo – kabhunyenya.”

Ikalagu yiniyo yalanga bhanhu higulya ya kuleka libhengwe lya gubhadalaha sagala abhanhu abho bhali hasilili yabho, kugiki bhadule kupandika matwajo mingi umubhutumami bho milimo yabho, umukaya jabho.

Marko 4:30-32.

1Wakorintho 1:27-28.

KISWAHILI: KITENDAWILI – TEGA.

HATA UJITAHIDI KUMLENGA KWA MSHALE NAMNA GANI MTOTO HUYO HUTAMPIGA – UFUTA.”

Chanzo cha kitendawili hicho, chaangalia ufuta ambao ni mdogo sana. Ufuta hata mtu ajitahidi kuulenga kwa mshale ili aupige hataweza, kwa sababu ya udogo wake huo. Wenyewe ni mdogo lakini ni mtamu kwa kuula. Ndiyo kusema kwamba, kitu hata kikiwa kidogo namna gani, kinafaida yake katika maisha ya mwanadamu. Ndiyo maana watu huhadithiana kwamba, “hata ujitahidi kumlenga kwa mshale namna gani mtoto huyo hutampiga – ufuta.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huwadharau watu walioko chini yake kwa sababu ya udogo wa miili yao. Mtu huyo, huwa haioni faida ya watu walioko chini yake, kwa sababu ya dharau aliyo nayo kwao, maishani mwake. Yeye hushindwa kuilea vyema familia yake kwa sababu ya kuwadharau hovyo watu waliopo kwenye familiya yake hiyo.

Mtu huyo, hufanana na yule aliudahau ututa kwa kuangalia udogo wa umbo la zao hilo, hata akashindwa kuona faida yake, kwa sababu naye huwadharau watu walioko chini yake mpaga anashindwa kuona faida yao kwenye familia yake. Ndiyo maana watu humwambia kwamba, “hata ujitahidi kumlenga kwa mshale namna gani mtoto huyo hutampiga – ufuta.”

Kitendawili hicho, hufundisha watu juu ya kuacha kuwadharau hovyo watu walioko chini yao, ili waweze kupata mafanikio mengi katika utekelezaji wa majukuku yao, katika familia zao.

Marko 4:30-32.

1Wakorintho 1:27-28.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

EVEN IF YOU TRY TO TARGET WITH AN ARROW YOU WILL NOT HIT THAT CHILD – SAMSAM.

The basis of this paradox looks at a very small crop which is known as samsam. Even if someone tries to aim at it with an arrow, he will not be able to hit it, because of its small size. They themselves are small but they are sweet to eat. That is to say that, no matter how small something is, it is useful to human life. That is why people tell each other that, “even if you try to target with an arrow, you will not hit that child – Samsam.”

This puzzle is equated to a person who despises people who are under him because of smallness of their bodies. Such person never sees benefit of people who are under him, because of a contempt that he has to them, in his life. He fails to raise his family well because of his carelessness to his people.

This person relates to the one who underestimated the small size of that small crop, until he failed to see its benefit, because he also despises the people who are under him to the point of failing to see their benefit in his family. That is why people tell him that, “even if you try to target with an arrow, you will not hit that child – Samsam.”

This riddle teaches people about stopping belittling the people who are under them, so that they can achieve a lot of success in raising their children, in their families.

Mark 4:30-32.

1 Corinthians 1:27-28.

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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.