heritage

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.

fly-21

fly-1

fly-11

 

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.

cemetery-

 

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.

drums-1

 

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.

954. KENAKO KAJINONELEJA NG’HONGE.

Imbuki ya kahayile kenako ihoyelile kajinoneleja ng’ombe. Ing’honge kali kajigabho kabhugali ako kagatumilagwa gulija makubhi na bhali bha bhugali bhunubho. Akajinoneleja ng’honge kenako, kali kakumbi kadololo ako kagikilaga na maguta mingi.

Akakumbi kenako, ulu munhu ukabada na gukakalanga kagajifujaga maguta ing’honge ja bhanhu abho bhagalijaga moyi. Hunagwene abhanhu bhagakitanaga giki, “kenako kajinoneleja ng’honge.”

Akahayile kenako, kagalenganijiyagwa kuli munhu o mili ndololo uyo agatumamaga milimo mitale, umukikalile kakwe. Umunhu ng’wunuyo, agalimaga mamigunda matale ayo gagabishaga majiliwa mingi, kunguno ya nguzu jakwe na bhukamu bho gutumama milimo yakwe yiniyo. Uweyi, agabhambilijaga bhanhu bhingi umubhutumami bhokwe bhunubho, kunguno ya matwajo mingi ayo gagenhagwa na nguzu za gwigulambija gutumama milimo yakwe yiniyo, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga na kajinoneleja ng’ombe ako kali na maguta ga gujifuja ng’honge ja bhali bha bhugali, kunguno nuweyi alina nguzu ja gwambilija bhanhu bhingi, umukikalile kakwe kenako. Hunagwene abhanhu bhagang’witanaga giki “kenako kajinoneleja ng’honge.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka gubhadalaha bhanhu kunguno ya mimili yabho gubhiza midololo, kugiki bhadule gwiyambilija chiza, ugwiyenhela matwajo mingi, umuwikaji bhobho.

Yohane 17:21.

1Petro 4:7-11.

1Wakorintho 1:10.

Waefeso 2:13-14.

KISWAHILI: HAKA NI KAKOLEZA TONGE.

Chanzo cha msemo huo, huongelea kikoleza tonge. Tonge ni kapande cha ugali kinachotumiwa kuchotea mboga na mlaji. Kikoleza tonge ni panzi mwenye umbo dogo ambaye huwa na mafuta mengi sana. Panzi huyo, mtu akimkamata na kumkaanga, mafuta yake huzikoleza tonge za walaji. Ndiyo maana watu hukaita kwamba, “haka ni kakoleza tonge.”

Msemo huo, hulinganishwa kwa mtu mwenye mwili mdogo ambaye ana nguvu za kufanya kazi kubwa, katika maisha yake. Mtu huyo, hulima mashamba makubwa ya mazao mbali mbali ambayo humpatia mavuno mengi, kwa sababu ya nguvu zake hizo na bidii yake hiyo ya kufanya kazi. Yeye huwasaidia watu wengi, katika kazi zake hizo, kwa sababu ya mavuno mengi yanayoletwa na nguvu zake hizo za kujibidisha kufanya kazi, maishani mwake.

Mtu huyo, hufanana na yule panzi mwenye mafuta ya kukoleza tonge za walaji, kwa sababu naye ana nguvu za kujitapatia maendeleo yanayosaidia watu wengi, katika maisha yake. Ndiyo maana watu humuita kwamba, “haka ni kakoleza tonge.”

Msemo huo, hufundisha watu juu ya kuacha tabia za kuwadharau watu kwa sababu ya miili yao kuwa midogo, ili waweze kusaidiana vizuri katika kijiletea maendeleo, maishani mwao.

Yohane 17:21.

1Petro 4:7-11.

1Wakorintho 1:10.

Waefeso 2:13-14.

african-child-1

ENGLISH: THIS IS SOMETHING THAT MAKES A LUMP OF UGALI SWEET.

The above saying speaks of a sweet taste giver to a lump of ugali. This lump of Ugali is a piece of porridge which is used to pick vegetables from a container by eaters.

The taste giver is a small grasshopper that has a lot of fat enough to make the eater enjoy eating their food. That is why people call it that, “this is something that makes a lump of ugali sweet.”

This saying is likened to a man with small body who has the power to do great work, in his life. This man cultivates large fields of various crops that give him a good harvest, because of his strength and hard work. He helps many people, in his work, because of the great harvest that comes with his hard work, in life.

This man is like the grasshopper that has the ability to absorb the saliva of the consumer, because he also has the power to make progress in helping people, in his life. That is why people call him, “this is something that makes a lump of ugali sweet.”

This saying teaches people on how to stop the habit of despising people because of their small bodies, so that they can nicely help each other in the developmental process, in their lives.

John 17:21.

1 Peter 4: 7-11.

1 Corinthians 1:10.

Ephesians 2: 13-14.

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