legacy

1490. OYITULA ING’HASHA YA MAKO.

Olihoyi munhu uyo oli ng’wi o walya umuchalo ja Sanjo. Ung’wi o walwa ng’wunuyo, lushigu lumo agang’wa walwa ubho bholi bhudapile chiza kunguno ya bhukoji bhokwe bhunubho. Uwalwa bhunubho bhugankoya noyi kunguno ing’hasha yabho yaliyabhipa kuti mako. Hunagwene abhanhu bhangang’wila giki, “oyitula ing’hasha ya mako.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinkoji o walwa uyo agang’waga mpaka oya ugwimana, umukikalile kakwe. Umunhu ung’wunuyo agajimalilaga isabho jakwe mumawalwa genayo, kunguno ya bhukoji bhokwe bhunubho, umuwikaji bhokwe. Uweyi agagayiyagwa ijiliwa aha kaya yakwe kunguno ya gujimalila mumawalwa pye hela jakwe jinijo umukikalile kakwe.

Umunhu ung’wunuyo, agikolaga nu nkoji owalwa uyo agang’wa walwa bhubhisi mpaga oya uguyimana, kunguno nuweyi agajing’welaga walwa pye ihela jakwe mpaga ogayiwa ijiliwa aha kaya yakwe yiniyo, umuwikaji bhokwe bhunubhuo. Hunagwene abhanhu bhagang’wilaga giki, “oyitula ing’hasha ya mako.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho guleka bhukoji bho bhung’wi bho walwa ubho mpaga gubhitilija, kugiki bhadule kujilanhana chiza isabho jabho, umuwikaji bhobho bhunubho.

Kutoka 12:9=8-10.

Kutoka 13:7.

1Wakorintho 5:6.

KISWAHILI: AMEIPALAMIA CHACHU YA UCHAFU.

Alikuwepo mtu aliyekuwa mlevi wa pombe katika kijiji cha Sanjo. Mlevi huyo wa pombe, siku moja alikung’wa pombe ambayo haikuiva vizuri kwa sababu ya ulevi wake huo. Pombe hiyo ilimsumbua sana kwa sababu ilikuwa na chachu kali kama ya uchafu. Ndiyo maana watu walimwambia kwamba, “ameipalamia chachu ya uchafu.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mlevi wa pombe anayekung’wa pombe hiyo mpaka anashindwa kujitambua katika maisha yake. Mtu huyo, huzimaliza pesa zake kwa kuzinunulia pombe kwa sababu ya ulevi wake huo, maishani mwake. Yeye hukosa chakula katika familia yake hiyo kwa sababu ya kuzimalizia pesa zake hizo kwenye pombe, katika maisha yake hayo.

Mtu huyo, hufanana na yule mlevi aliyekunywa pombe mbichi mpaka akashindwa kujitambua, kwa sababu naye huzimalizia pesa zake kwenye pombe mpaka anakosa chakula kwenye familia yake hiyo, maishani mwake. Ndiyo maana watu humwambia kwamba, “ameipalamia chachu ya uchafu.”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuacha ulevi wa kung’wa pombe kupita kiasi, ili waweze kuzitunza vizuri mali zao, maishani mwao humo.

Kutoka 12:9=8-10.

Kutoka 13:7.

1Wakorintho 5:6.

ENGLISH: HE HAS SWALLOWED THE YEAST OF FILTH.

There was a man in the village of Sanjo who was an alcoholic. One day, because of his addiction, he drank alcohol that had not been properly fermented. The drink disturbed him greatly because it was harsh and impure, like dirt mixed with strong yeast. That is why people said about him, “He has swallowed the yeast of filth.”

This saying is compared to a person who is addicted to alcohol to the point that he loses self-control in his life. Such a person spends all his money buying alcohol because of his addiction. As a result, his family may lack food and other basic needs because he wastes his money on drinking.

That person is like the alcoholic who drank raw alcohol until he lost consciousness. In the same way, he continues spending his money on alcohol until his family suffers. That is why people say of him, “He has swallowed the yeast of filth.”

This saying teaches people to be careful enough avoid excessive drinking, so that they may take good care of their lives, families, and their possessions.

The Bible also warns about corruption and bad influence through the example of yeast. In the Book of Exodus 12:8–10 and 13:7, God commanded the Israelites to eat bread without yeast during the Passover as a symbol of purity.

Likewise, in First Epistle to the Corinthians 5:6, it is written, “A little yeast leavens the whole batch of dough,” teaching that a small sinful habit can spread and destroy a person’s life.

Therefore, just as yeast spreads through dough, alcoholism and bad habits can spread and ruin a person’s character, family, and future. This saying reminds us to live disciplined and responsible lives.

 

 

 

1489. NGOB’O YAPI IYENE YAMANGA.

Imbuki ya kahayile kenako ihoyelile munhu uyo oli na ngob’o yaki. Umunhu ng’wunuyo wikalaga nago ung’wenda gunuyo bhuli makanza kunguno aliadamanile akatumamile kago, umukikalile kakwe. Hunagwene abhanhu bhagang’wila giki, “ngob’o yapi iyene yamanga.”

Akahayile kenako kagalenganijiyagwa kuli nzunya uyo agitaga mihayo ya mugiti umukikalile kakwe kenako. Umunhu ng’wunuyo, agagabhinzaga amalagilo ga ng’wa Sebha bho gwita mihayo ya bhubhi kunguno ya guhayiwa bhutungilija umwikaji bhokwe bhunubho. Uweyi agadumaga uguyilela chiza ikaya yakwe yiniyo kunguno ya gugayiwa bhutungilija bhunubho ubho guwikalana chiza ubhuzunya bhokwe, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo ozwalaga ngob’o yapi kunguno nuweyi agitaka mihayo ya mugiti bho gugabhinza amalagilo ga ng’wa Mulungu, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ngob’o yapi iyene yamanga.”

Akahayile kenako kalanga bhazunya higulya ya gubhiza na bhutungulija bho gugikalana chiza amalagilo ga ng’wa Mulungu, kugiki bhadule gujilela chiza ikaya jabho jinijo umuwikaji bhobho bhunubho.

Mathayo 19:16-17.

Yohana 6:54.

Mathayo 6:67-69.

Warumi 6:23.

Tito 1:2.

KISWAHILI: NGUO NYEUSI NI YA MGANGA WA KIENYEJI.

Chanzo cha msemo huo huongelea mtu aliyevaa nguo nyeusi. Mtu huyo, alikuwa nayo nguo hiyo wakati wote kwa sababu ya kutokuelewa vizuri matumizi yake, maishani mwake. Ndiyo maana watu walimwambia kwamba “nguo nyeusi ni ya mganga wa kienyeji.”

Msemo huo, hulinganishwa kwa mkristo yule ambaye hutenda mambo ya gizani katika maisha yake. Mtu huyo, huzivunja amri za Mungu kwa kutenda maovu kwa sababu ya kukosa uaminifu wake kwa Mungu, maishani mwake. Yeye hushindwa kuilea vyema familia yake kwa sababu ya kukosa uaminifu wake huo kwa Mungu, katika maisha yake hayo.

Mtu huyo hufanana na yule aliyevaa nguo nyeusi kwa sababu naye hutenda matendo ya gizani kwa kutenda maovu, maishani mwake. Ndiyo maana watu humwambia kwamba, “nguo nyeusi niya mganga wa kienyeji.”

Msemo huo hufundisha wakristo juu ya kuwa na uaminifu wa kuyaishi maagizo ya Mungu, ili waweze kuzilea vyema familia zao, maishani mwao.

Mathayo 19:16-17.

Yohana 6:54.

Mathayo 6:67-69.

Warumi 6:23.

Tito 1:2.

 

ENGLISH: BLACK CLOTHES BELONG TO TRADITIONAL MEDICINE DOCTORS

The origin of this saying refers to a person who wore black clothes all the time. He continued wearing them without understanding their meaning or purpose in his life. Because of this, people told him, “Black clothes belong to traditional medicine doctors.”

This saying is compared to a Christian who does things in the dark in his life. Such a person breaks God’s commandments by doing evil because of a lack of faithfulness to God. As a result, he fails to lead and raise his family well.

That person is like the one who wore black clothes, because he also lives in darkness by practicing evil. That is why people say to him, “Black clothes belong to traditional medicine doctors.”

The saying teaches Christians to be faithful enough to live according to God’s commandments so that they may raise their families well and inherit eternal life.

The Bible reminds us in the Gospel of Matthew 19:16–17 that keeping God’s commandments leads to life.

In the Gospel of John 6:54, Jesus teaches about eternal life through Him.

In the Gospel of Matthew 6:67–69, Peter confesses that Jesus has the words of eternal life.

In the Epistle to the Romans 6:23, we are told that the wages of sin is death, but the gift of God is eternal life

And in the Epistle to Titus 1:2, we are reminded of the hope of eternal life promised by God, who does not lie.

 

1487. B’ALALAPU.

Bhalihoyi bhanhu abho bhatumama milimo yabho umchalo ja Gabale. Abhanhu bhenabho bhandyaga dihu uguitumama imilimo yiniyo mpaka lyagalibhila ilimi kunguno bhahayaga bhaimale wangu imilimo yabho yiniyo. Abhoyi bhalalaga bhanogile noyi kunguno ya gutumama milimo bho likanza lilihu chiniko, umukikalile kabho kenako. Hunagwene abhanhu bhagabhitanaga giki “b’alalapu.”

Akahayile kenako kagalenganijiyagwa ku bhanhu abho bhagatumamaga milimo bho nduhu uguisatwa imimili yabho yiniyo, umukikalile kabho kenako. Abhanhu bhagatumamaga milimo midamu iyo ijikililile nguzu jabho guti gubhucha miligo midito kunguno ya gukija guisatwa imimili yabho yiniyo umuwikaji bhobho bhunubho. Abhoyi bhagikalaga bhusata bhuli makanza kunguno ya gukija guidilila chiza imimili yabho yiniyo, umukikalile kabho kenako.

Abhanhu bhenabho, bhagikolaga nabho bhatumamaga milimo gwingila diyu mpaka lyagagwa ilimi, kunguno nabhoyi bhagabhuchaga miligo midito mpaga yayusata imimili yabho yiniyo, umuwikaji bhobho bhunubho. Hunagwene abhanhu bhagabhitanaga giki, “b’alalapu.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na uwitegeleja bho guidilila chiza imimili yabho bho gutumama milimo iyo ilinganilile ni nguzu jabho, kugiki bhadule guyilanhana chiza imimili yabho yiniyo, umuwikaji bhobho bhunubho.

Walawi 14:21.

1Wathesalonike 5:6.

2Timotheo 4:5.

1Petro 1:13.

KISWAHILI: WALALA HOI.

Walikuwepo watu waliokuwa wakifanya kazi katika kijiji cha Gabale. Watu hao walifanya kazi hiyo kuanzia asubuhi hadi jioni kwa sababu ya kutaka kuimaliza mapema kazi yao hiyo. Wao walilala wakiwa wamechoka sana kwa sababu ya kufanya kazi mpaka kupitiliza, katika maisha yao hayo. Ndiyo maana watu waliwaita jina la “walala hoi.”

Msemo huo hulinganishwa kwa watu wale ambao hufanya kazi bila ya kuihurumia miili yao, katika maisha yao. Watu hao hufanya kazi nzito kupita uwezo wao kama vile kubeba mizigo mizito zaidi ya nguvu zao kwa sababu ya kukosa umakini huo wa kuihurumia vizuri miili yao hiyo, maishani mwao. Wao huugua mara kwa mara kwa sababu ya kubeba mizigo hiyo mizito kupita uwezo wa nguvu zao hizo, katika maisha yao.

Watu hao, hufanana na wale waliofanya kazi kuanzia asubuhi hadi jioni mpaka wakachoka sana, kwa sababu nao hubeba mizigo mizito mpaka wanaiumiza miili yao hiyo, maishani mwao. Ndiyo maana watu huwaita jina la “walala hoi.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuijali vizuri miili yao kwa kufanya kazi kulingana na uwezo wao bila ya kujiumiza, ili waweze kuzitunza vizuri afya zao hizo, maishani mwao.

Walawi 14:21.

1Wathesalonike 5:6.

2Timotheo 4:5.

1Petro 1:13.

 

ENGLISH: EXHAUSTED SLEEPERS

There were people working in the village of Gabale. They worked from morning until evening because they wanted to finish their work early. As a result, they became extremely tired and slept in complete exhaustion. That is why people called them “exhausted sleepers.”

This saying is compared to people who work without caring for their bodies. They do heavy work beyond their strength, such as carrying loads that are too heavy for them, because they do not pay attention to taking proper care of themselves. As a result, they often become sick due to overworking and straining their bodies.

These people are like those who worked from morning to evening until they were completely worn out. In the same way, they burden themselves until they damage their health. That is why they are called “exhausted sleepers.”

This saying teaches us to be careful and to take good care of our bodies. We should work according to our ability without harming ourselves, so that we may maintain good health throughout our lives.

The Bible also teaches us to live wisely and with self-control. In the Book of Leviticus 14:21, we see that God considers human ability and limitations.

First Epistle to the Thessalonians 5:6, we are encouraged to be alert and self-controlled.

In Second Epistle to Timothy 4:5, we are told to endure hardships wisely. And in First Epistle of Peter 1:13, we are instructed to prepare our minds and exercise self-discipline.

Therefore, let us work hard, but also wisely, remembering that our bodies are valuable and should be cared for properly.

 

 

 

 

 

1486. NAMILINGA OSALANG’HANA.

Akahayile kenako kahoyelile munhu uyo agamilinga ng’wiye kunimo gokwe uyo agalema. Umunhu ng’wunuyo agamilinga ung’wiye ng’wunuyo, gung’wambilija gulima ngunda gokwe kunguno goligutale noyi. Uweyi agalima weyi duhu ukungunda gokwe gunuyo kunguno uyo agamilinga gwiza gung’wambilija agalema. Hunagwene aho bhamuja abhiye ung’winikili ngunda agayomba giki, “namilinga osalang’hana.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adina bhumo bho gulungana na bhiye umukikalile kakwe kenako. Umunhu ng’wunuyo, agikalaga bhung’wene bho nduhu ugwiyambilija na bhiye ugutumama imilimo yakwe yiniyo, kunguno ya gugayiwa bhumo bhokwe bhunubho ubho gwiyambilija gutumama milimo nabhiye bhenabho, umuwikaji bhokwe bhunubho. Uweyi agadumaga uguyilela chiza ikaya yakwe yiniyo, kunguno ya nhungwa jakwe jinijo ija gugayiwa bhumo nabhiye bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nuyo agabhilingwa gujung’wambilija ng’wiye gujulima ngunda ulema, kunguno nuweyi adina bhumo ubho gwiyambilija nabhiye ugutumama imilimo, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “namilinga osalang’hana.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhumo bho gwiyambilija gutumama milimo yabho chiza, kugiki bhadule gujibheja chiza ikaya jabho umuwikaji bhobho bhunubho.

Mathayo 22:1-3.

2Petro 1:3.

Waefeso 5:9.

Mathayo 21:28-31.

KISWAHILI: NIMEMWALIKA AKAKATAA.

Msemo huo huongelea mtu aliyemwalika mwenzake kumsaidia kwenye kazi yake akakataa. Mtu huyo, alimwalika mwenzake huyo kwenda kumsaidia kulima shamba lake kwa sababu lilikuwa kubwa sana. Yeye alilima yeye tu kwenye shamba lake hilo kwa sababu yule aliyemwalika kuja kumsaidia alikataa. Ndiyo maana watu walimuuliza juu ya yule aliyekataa alisema kwamba, “nimemwalika akakataa.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hana ushirikiano wa kusaidiana na wenzake katika kuyatekeleza majukumu yake, maishani mwake. Mtu huyo huishi peke yake bila ya kusaidiana na wenzake wanaomwalika kuwasaidia kufanya kazi zao, kwa sababu ya kukosa ushirikiano wake na wenzake, katika maisha yake. Yeye hushindwa kuilea vyema familia yake hiyo, kwa sababu ya kukosa ushirikiano wake na wenzake katika utekelezaji wa majukumu yao hayo, maishani mwake.

Mtu huyo, hufanana na yule aliyekataa mwaliko wa kumsaidia mwenzake kulima shamba lake, kwa sababu naye hana ushirikiano wa kusaidiana kufanya kazi na wenzake, maishani mwake. Ndiyo maana watu husema juu yake kwamba, “nimemwalika akakataa.”

Msemo huo, hufundisha watu juu ya kuwa na ushirikiano wa kusaidiana kufanya kazi na wenzao vizuri, ili waweze kuzilea vyema familia zao, maishani mwao.

Mathayo 22:1-3.

2Petro 1:3.

Waefeso 5:9.

Mathayo 21:28-31.

 

ENGLISH: I INVITED HIM, BUT HE REFUSED.

This saying refers to a person who invited his colleague to help him with his work, but the colleague refused. He invited him to help cultivate his field because it was too large for one person. As a result, he cultivated the field alone since the one he invited refused to help. When people asked him about his colleague, he replied, “I invited him, but he refused.”

This saying is compared to a person who does not cooperate with his colleagues in carrying out his responsibilities in life. Such a person lives and works alone, refusing to join others when they invite him to help with their work. Because of his lack of cooperation, he struggles to fulfill his responsibilities and may even fail to raise his family well.

This person is like the one who refused to help cultivate his colleague’s field. He does not work together with others in his daily life. That is why people say about him, “I invited him, but he refused.”

This saying teaches an importance of partnership and cooperation. People should help one another in their work so that they can fulfill their responsibilities and build strong families in their lives.

Matthew 22:1–3.

2 Peter 1:3.

Ephesians 5:9.

Matthew 21:28–31.

 

 

 

1484. LIB’USHESHANIJA.

Akahayile kenako kahoyelile mbina ya bhakima. Umumbina yiniyo, abhakima bhenabho bhagayibhinaga ulu bhanhu bhalitola kunguno ya golecha bhutogwa bhobho ukubhichabho. Abhoyi bhagajaga gujutumama milimo ukuli ntolwa nu kuli ntoji, ukunhu bhaliibhina mbina yiniyo. Hunagwene abhanhu bhagiyitanga imbina yiniyo giki, “lib’usheshanija.”

Akahayile kenako kagalenganijiyagwa kubhanhu abho bhali na bhutogwa bho gukikalana chiza akajile kabho, umukikalile kabho. Abhanhu bhenabho bhagabhalangaga abhanhu bhabho kajile kawiza bho gubhitila meto gawiza abhichabho kunguno ya bhutogwa bhobho bhunubho, umuwikaji bhobho. Abhoyi bhagikalaga na nhungwa jawiza umukaya jabho kunguno ya bhutogwa bhobho bhunubho ubho gwikala na bhanhu chiza, umukikalile kabho kenako.

Abhanhu bhenabho bhagikolaga na bhakima abho bhali na bhutogwa bho guyidimila chiza imijilo ya witoji bhobho, kunguno nabhoyi bhalina bhutogwa bho gwikala na bhanhu chiza, umuwikaji bhobho. Hunagwene abhanhu bhagabhitanaga giki, “lib’usheshanija.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na bhutogwa bho gwikala chiza na bhanhu bhabho, kugiki bhadule gujibheja chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

1Samweli 20:7.

Yohane 13:34-35.

Yohane 15:9-17.

Yeremia 31:3.

KISWAHLILI: MCHEZO WA WANAWAKE.

Msemo huo huongelea mchezo wa wanawake. Wanawake hao hucheza mchezo huo wakati wa watu wanapooana kwa sababu ya kuonesha upendo wao kwa wenzao. Wao huenda kufanya kazi kwenye familia ya upande wa mwanamume na ule wa mwanamke huku wakicheza mchezo huo. Ndiyo maana watu huuita jina la “mchezo wa wanawake.”

Msemo huo hulinganishwa kwa watu walio na upendo wa kuuishi utamaduni wao, katika maisha yao. Watu hao huwafundisha watu wao utamaduni mzuri kwa kuwatendea matendo mema wenzao kwa sababu ya upendo wao huo, maishani mwao. Wao huishi katika maadili mema kwenye familia zao kwa sababu ya upendo wao huo wa kuishi vizuri na watu, katika maisha yao hayo.

Watu hao, hufanana na wale wanawake waliokuwa na upendo wa kuyaishi vizuri matukio ya ndoa zao, kwa sababu nao wana upendo wa kuishi vizuri na watu, maishani mwao. Ndiyo watu huwaita jila la “mchezo wa wanawake.”

Msemo huo, hufundisha watu juu ya kuwa na upendo wa kuishi vizuri na wenzao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

1Samweli 20:7.

Yohane 13:34-35.

Yohane 15:9-17.

Yeremia 31:3.

 

ENGLISH: WOMEN’S GAME

This saying refers to a special game played by women during wedding ceremonies. When a man and a woman get married, the women gather together to celebrate the union. Through songs, dances, and joyful activities, they show love and unity. They may also go to work in the families of both the bride and the groom while playing this game, strengthening the bond between the two families. Because of this joyful cultural expression, people call it “women’s game.”

This saying is compared to people who love to live out their culture in their daily lives. Just as the women express love and unity during marriage ceremonies, these people show love through good actions toward others. They teach their families and communities good morals by practicing kindness, respect, and unity. Their lives become an example of how culture and love can build strong families.

The Bible also teaches about love as the foundation of good relationships. In 1 Samuel 20:7, especially in the friendship between David and Jonathan, we see loyalty and sincere love. Their relationship shows how true love strengthens bonds between people.

In Gospel of John 13:34–35, Jesus commands, “Love one another. As I have loved you, so you must love one another.” He continues in John 15:9–17, teaching that remaining in His love means loving others sincerely and sacrificially. Love becomes the mark of true followers.

In Book of Jeremiah 31:3, God says, “I have loved you with an everlasting love.” This shows that love begins with God Himself. When people live in God’s love, they are able to love others faithfully and build peaceful families.

Therefore, this saying teaches that just as the women celebrate marriage with love and unity, every person should live with love toward others. By practicing good culture, strong morals, and genuine love, families and communities grow and develop well.