legacy

1298. NTUJI OMADOMOLO.

Untuji omadomolo ali munhu uyo agang’waga walwa mpaga olewa noyi. Umunhu ng’wunuyo agang’waga walwa bho bhuli mbika hikanza limo kunguno ya guduma gwilemeja gokwe gunuyo umuwikaji bhokwe. Uweyi agang’waga mpaga oduma ugusiminza ubho weyi ng’winikili. Abhanhu bhagamuchaga bhanchala mpaga kukaya yakwe kunguno ya bhung’wi bhokwe bhonubho. Hunagwene abhanhu bha bhagang’witanaga giki, “ntuji omadomolo.”

Akahahile kenako kagalenganijiyagwa kuli munhu uyo agajitumilaga sagala isabho jakwe, umukikalile kakwe. Umunhu ng’wunuyo, agajigulilaga isabho jakwe jinijo ginhu ijo jigang’wenhelaga makoye guti mamihayo ga gwikenya na bhanhu kunguno ya nhungwa jakwe ijabhubhi jinijo, umuwikaji bhokwe. Uweyi agajimalilaga mumamihayo isabho ja ha kaya yakwe jinijo kunguno ya gwita miito gabhubhi genayo, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo ojing’welaga walwa isabho jakwe mpaga oduma ugusiminza, kunguno nuweyi agajikenagulaga sagala isabho bho gujigulila majikolo ayo gagang’welaga makoye umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “ntuji omadomolo.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na nhungwa jawiza ijagubhambilija ugujitumila chiza isabho jabho kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho.

Isaya 24:20.

1Samweli 25:36.

Waefeso 5:1-18.

KISWAHILI: MPIGA POMBE.

Mpiga pombe ni mtu anayekunywa pombe mpaga analewa sana. Mtu huyo hunywa kila anina ya pombe kwa wakati mmoja kwa sababu ya kushindwa kujizuia kwakwe huko, maishani mwake. Yeye hunywa mpaga anashindwa kutembea kwa yeye mwenyewe. Watu humpeleka mpaka nyumbani kwake kwa kumbeba. Ndiyo maana watu humwita jina la “mpiga pombe.”

Msemo huo hulinganishwa kwa mtu yule ambaye hutumia hovyo mali zake, katika maisha yake. Mtu huyo, huzitumia mali zake hizo kwa kuzinunulia vitu ambavyo humletea matatizo yakiwemo yale ya kugombana na watu kwa sababu ya tabia yake hiyo mbaya, maishani mwake. Yeye huzimalizia mali za kwenye familia yake katika kutatua matatizo hayo kwa sababu ya tabia yake hiyo mbaya katika maisha yake.

Mtu huyo, hufanana na yule aliyezinywea pombe mali zake mpaga akashindwa kutembea, kwa sababu naye huzitumia hovyo mali zake kwa kuzinunulia vitu ambavyo humletea matatizo, maishani mwake. Ndiyo maana watu humuita jina la “mpiga pombe.”

Msemo huo, hufundisha watu juu ya kuwa na tabia njema ya kuwasaidia katika kuzitumia vizuri mali zao, ili waweze kuzilea vyema familia zao, maishani mwao.

Isaya 24:20.

1Samweli 25:36.

Waefeso 5:1-18.

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ENGLISH: AN ALCOHOLIC BEATER.

An alcoholic one is a person who drinks too much alcohol to the point of getting very drunk. This person drinks all kinds of alcohol at the same time because of his lack of self-control in life. He drinks until he loses strength for walking on his own. People take him to his house by carrying him. That is why people call him the name an “an alcoholic beater.”

This saying is related to a man who spends his wealth carelessly in his life. Such person uses his possessions for buying things that cause him hitches, including those of arguing with people because of his evil deeds in his life. He spends his family’s riches for solving these hitches because of his wicked deeds in his life.

This person is similar to the one who drank his prosperity and became unable to walk, because he uses his fortune carelessly to buy things that cause him difficulties in his life. That is why people call him the name “an alcoholic beater.”

This saying imparts in people an idea of of having a good attitude enough to help them in using their resources suitably, so that they can nurture their families in their lives.

Isaiah 24:20.

1 Samuel 25:36.

Ephesians 5:1-18.

1297. NGONGOJI AGANIGONGOLA.

Olihoyi ningi uyo wikalaga muchalo jilebhe umubhutemi bho bhuduhe. Uningi ng’wunuyo agitanwa guja gujugongola hawinga bho ng’wa munhu nhebhe. Uweyi agawagongala chiza noyi abhaha kaya yiniyo mpaga noyi ung’winikili kaya yiniyo akamkumilija bho guyomba giki ogongolaga chiza noyi. Hunagwene agayomba giki, “ngongoji aganigongola.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo adebhile uguitumama chiza imilimo yakwe, umuwikaji bhokwe. Umunhu ng’wunuyo agaitumamaga chiza imilimo bho gumisha dilu ogaitumama mpaga uyimala chiza kunguno ya witegeleja bhokwe bhunubho, umukikalile kakwe. Uweyi agapandikaga sabho ningi aha kaya yake kunguno ya witegeleja bhokwe ubho gubhalanga abhanhu bhakwe gutumama milimo chiza, umuwikaji bhokwe.

Umunhu ng’wunuyo agikolaga nu ningi uyo agatumama chiza unimo gokwe ugogubhagongola abho bhalibhang’witana, kunguno nuweyi agaitumamaga chiza imilimo yakwe mpaga opandika sabho ningi umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ngongoji aganigongola.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gudebha uguitumama chiza imilimo yabho, kugiki bhadule gupandika sabho ningi, umubhutumami bho milimo yabho yiniyo.

Kumbukumbu la Torati 26:19.

1Samweli 18:30.

Zaburi 66:8.

KISWAHILI: MANJU ALINISIFU.

Alikuwepo manju aliyekuwa akiishi kwenye kijiji fulani cha kwenye utawala wa Uduhe. Manju huyo aliitwa kwenda kusifu kwenye harusi ya mtu fulani. Yeye aliwasifu vizuri sana watu wa kwenye familia hiyo mpaga mwenye mji huo akamsifu kwa kusema kwamba amesifu vizuri. Ndiyo maana alisema kwamba, “manju alinisifu.”

Msemo huo hulinganishwa kwa mtu yule anayeelewa kuzifanya kazi zake vizuri, maishani mwake. Mtu huyo, huzifanya kazi zake kwa kuamuka asubuhi na kwenda kuyatakeleza majukumu yake mpaga anayamaliza vizuri kwa sababu ya umakini wake huo, katika maisha yake. Yeye hufanikiwa kupata mali nyingi kwenye familia yake kwa sababu ya umakini wake huo wa kuwafundisha watu wake juu ya kuyatekeleza vizuri majukumu yao, maishani mwao.

Mtu huyo, hufanana na yule aliyeifanya vizuri kazi yake ya kuwasifu wale waliomuita, kwa sababu naye huyatekeleza vizuri majukumu yake mpaga anapata mali nyingi, maishani mwake. Ndiyo maana watu humwambia kwamba, “manju alinisifu.”

Msemo huo, hufundisha watu juu ya kuwa na umakini wa kuyaelewa vizuri majukumu yao na kuyatekeleza vizuri, ili waweze kupata mali nyingi, katika kazi zao hizo.

Kumbukumbu la Torati 26:19.

1 Samweli 18:30.

Zaburi 66:8.

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ENGLISH: THE DANCE LEADER PRAISED ME.

There was a man who lived in a certain village in the administration of Uduhe. He was a dance group leader who was called to sing praises at someone’s wedding. He very well praised the people of that family. The owner of the town appreciated him by expressing his joyfulness to him. That is why he said that, “the dance leader praised me.”

This saying is equated to a person who understands how to do his works well in his life. Such person does his works by waking up in the morning and going to fulfill his duties until he finishes them well because of his focus in his life. He manages to get a lot of wealth in his family because of his attention in teaching his people on how to properly perform their duties in their lives.

This person is similar to the one who nicely did his job of praising those who called him, because he also performs his duties well to the point of getting a lot of wealth in his life. That is why people tell him that, “the dance leader praised me.”

This saying imparts in people a clue on being careful enough to understand their responsibilities to the point of performing them well, so that they can get a lot of wealth in their works.

Deuteronomy 26:19.

1 Samuel 18:30.

Psalm 66:8.

1294. NG’WEJI GUDAPILILAGWA.

Imbuki ya kahayile kenako ihoyelile bhupiji bho nzala bho bhanhu bhalebhe. Abhanhu bhenabho bhakoyaga na nzala iyo igigela hikanza lya muchu. Abhoyi bhagayuhaya giki “ung’weji uyo gulifuma dugulya jiliwa jipya ja gwingila mu migunda yise.” Aliyo ung’weji gunuyo gugabhita duhu ni jiliwa jidina pya. Hunagwene abhanhu bhagayomba giki, “ng’weji gudapililagwa.”

Akahayile kenako kagalengajiyagwa kuli munhu uyo agisagilagwa ginhu ijo adinajipandika umukikalile kakwe. Umunhu ng’wunuyo agisagilagwa ginhu ijo adinajipandika bho gugatula pye amiganiko gakwe mu ginhu jinijo giti giki alinajo umumakono gakwe kunguno ya gukija gwiganika chiza, umumasala gakwe. Uweyi agisangaga ojigayiyagwa ijo uliojisagilagwa na wandya gukoya na nzala aha kaya yake kunguno ya gwisagilwa ginhu ijo adinajipandika, umuwikaji bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nabho bhahayaga giki bhagulya jiliwa jipya ja gufumila mumidunda yabho ug’weji uyo guliza bhuduma ugujipandika ijiliwa jinijo, kunguno nuweyi agisagilagwa ginhu ijo adinajipandika umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ng’weji gudapililagwa.”

Akahayile kenako kalanga bhanhu higulya ya guleka gwisagila ginhu ijo jidamanyikile akapyile kajo, bho gwiganika chiza, kugiki bhadule gupandika nzila ja gugamala wangu amakoye gabho, umuwikaji bhobho bhunubho.

Yakobo 4:14a.

Mathayo 6:34.

Matendo ya mitume 1:7.

KISWAHILI: MWEZI HAUTASAIDIA KUPONA.

Chanzo cha msemo huo huongelea kupona njaa kwa watu fulani. Watu hao walikuwa wakisumbuliwa na tatizo hilo la njaa hiyo lililotokea wakati wa kiangazi. Wao walisema kwamba, “mwezi ujao tutakula chakula kipya cha kutoka kwenye mashamba yetu.” Lakini mwezi huo ulipita bila kukipata ya chakula hicho. Ndiyo maana watu walisema kwamba, “mwezi hautasaidia kupona.”

Msemo huo hulinganishwa kwa mtu yule ambaye huweka matumaini yake yote kwenye kitu kile ambacho hajakipata katika maisha yake. Mtu huyo, hutumainia kitu hicho ambacho hajakipata kwa kuyaweka matumaini yake yote kwenye kitu hicho kana kwamba anacho mikononi mwake kwa sababu ya kutofikiri vizuri katika akili zake. Yeye hujikuta akisumbuliwa na tatizo la kukosa chakula kwenye familia yake kwa sababu ya kuyaweka matumaini yake yote kwenye kitu hicho ambacho hana uhakika wa kukipata, maishani mwake.

Mtu huyo, hufanana na wawe waliosema kwamba, wangekula chakula cha kutoka kwenye mashamba yao mwezi uliofuata, ukapita mwezi huo bila kukipata chakula hicho, kwa sababu naye huyaweka matumaini yake yote kwenye kitu kile ambacho hana uhakika wa kukipata, maishani mwake. Ndiyo maana watu humwambia kwamba, “mwezi hautasaidia kupona.”

Msemo huo hufundisha watu juu ya kuacha kuyaweka matumaini yao yote kwenye kitu kile ambacho hawajakipata, ili waweze kufikiri vizuri namna ya kupata njia za kutatua matatizo yao kwa haraka, maishani mwao.

Yakobo 4:14a.

Mathayo 6:34.

Matendo ya mitume 1:7.

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ENGLISH: THE MOON DOES NOT HELP TO RECOVER.

The cradle of the above saying speaks of a retrieval of hunger for some people. These people suffered from a difficult of hunger that happened during summer time. They said that, “next month we will eat fresh food from our fields.” But that month passed without getting that food. That is why people said that, “the moon does not help to recovery.”

This saying is related to a person who puts all his hopes on something that he has not found in his life. Such person hopes for that thing that he has not found by placing all his hopes on it as if he has it in his hands because of not thinking well in his mind. He finds himself suffering from problems of food shortage in his family because of putting all his hopes on that thing that he is not sure of getting in his life.

This person is like those who said that they would eat food from their fields the following month, and that month passed without getting that food, because also he puts all his hopes on something that he is not sure of getting, in his life. That is why people tell him that, “the moon does not help to recovery.”

This saying conveys to people a message of stopping putting all their hopes on something that they have not found so that they can deeply think enough to find ways of quickly solving their problems, in their lives.

James 4:14a.

Matthew 6:34.

Acts 1:7.

1291. LYATUMUKILA SI KI?

Imbuki ya kahayile kenako ilolile bhasimbi bha ng’ana. Abhanhu bhenabho bhagikalaga bhubhugilija uko jiligele ing’ana jinijo kunguno ya witegeleja bhobho ubho guhaya gumana chiza uko jiligelela kugiki bhaje koyi bhagajisimbe. Hunagwene bhagabhujaga giki, “lyatumikila si ki?”

Akahayile kenako kakagalenganijiyagwa kuli munhu uyo agagwitilaga bhuengeji bhutale bhuli nimo uyo alihaya gugutumama haho atali ugugwandya umubhutumami bhokwe bhunubho. Umunhu ng’wunuyo agawitaka ubhukengeji bhunubho bho gubhugilija chiza ukubhanhu abho bhagudebhile chiza unimo gunuyo, kugiki nanghwe agudebhe chiza kunguno ya witegeleja bhokwe bhunubho, umuwikaji bhokwe. Uweyi agapandikaga matwajo mingi aha kaya yakwe kunguno ya witegeleja bhokwe bhunubho ubho gugwitila bhukengeji bhuli nimo gwene uyo alihaya gugutumama aho atali ugugwandya, umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo agikolaga nabho bhabhugilijaga chiza uko jigelelaga ing’ana kugiki bhaje bhagajisimbi koyi, kunguno nuweyi agagwitilaga bhukengeji bhuli nimo gwene uyo alihaya gugutumama hayo atali ugugwandya kugiki adebhe chiza isolobho jago na agwandye lulu, umuwikaji bhokwe. Hunagwene agabhujaga giki, “lyatumukila si ki?”

Akahayile kenako kalanga bhanhu higulya ya gubhiza na witegeleja bho gugwitila bhukengeji bhuli nimo gwene uyo bhali haya gugutumama haho bhatali ugugwandya, kugiki bhadule kupandika matwajo mingi umubhutumami bho milimo yabho yiniyo.

Mambo ya walawi 5:4.

Waamuzi 19:30.

KISWAHILI: LIMELIPUKIA ARDHI GANI?

Chanzo cha msemo huo huangalia wachimbaji wa Alimasi. Watu hao huwa wanaulizia mahali ambapo Almasi hizo zimeonekana kwa sababu ya umakini wao wa kutaka kufahamu vizuri kule zilipoonekana ili waende kuzichimba huko. Ndio maana watu hao huwa wanauliza kwamba, “limelipukia Ardhi gani?”

Msemo huo hulinganishwa kwa mtu yule ambaye hufanya utafiti mkubwa wa kila kazi anayotaka kuifanya kabla hajaianza kuitekeleza katika kazi zake. Mtu huyo huufanya utafiti huo kwa kuulizia kwa watu wanaoifahamu vizuri kazi hiyo kwa sababu ya umakini wake huo wa kutaka kuifahamu vizuri kazi hiyo kabla ya kuianza, maishani mwake. Yeye hupata mafanikio mengi katika familia yake kwa sababu ya umakini wake huo wa kuifanyia utafiti kila kazi anayotaka kuifanya kabla hajaianza kuitekeleza, katika kazi zake.

Mtu huyo hufanana na wale walioulizia vizuri kule zilipopatikana zile Almasi ili waende kuzichimba huko, kwa sababu naye huifanyia utafiti kila kazi anayotaka kuifanya kabla hajaianza ili afahamu faida zake ndipo aianze kuitekeleza, maishani mwake. Ndiyo maana mtu huyo huuliza kwamba, “limelipukia Ardhi gani?”

Msemo huo hufundisha watu juu ya kuwa na umakini wa kuifanyia utafiti kila kazi ile wanayotaka kuifanya kabla hawajaianza kuitekeleza, ili waweze kupata mafanikio mengi katika kazi zao.

Mambo ya walawi 5:4.

Waamuzi 19:30.

ENGLISH: WHICH LAND HAS IT EXPLODED?

The cradle of the above saying looks at the diamond miners. These people always ask where the Diamonds have been seen because of their interest in knowing exactly where they were seen so they can go there and mine them. That is why people always ask, “Which land has it exploded?”

This saying is related to a man who does a lot of researches on every job which he wants to do before implementing it in his work. Such person does research by asking people who know the job well because of his good attention enough to clearly know the job before starting it in his life. He gets a lot of success in his family because of his focus on researching every job which he wants to do before implementing it in his jobs.

This person is similar to those who asked well where the Diamonds were found so they could go there to mine them, because he also researches every job which he wants to do before starting it so as to know its benefits enough to implement it, in his life. That is why he asks that, “Which Land has it exploded?”

This saying teaches people about being careful enough to research every job which they want to sort out before doing it, so that they can get a lot of success in their jobs.

Leviticus 5:4.

Judges 19:30.

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1290. OGWITULA UNG’WATYA.

Ugwatya guli nti go bhugota ubho bhugitanagwa Ng’watya. Ubhugota bhunubho bhulibhukali noyi ulu munhu ubhubeha agwityamula noyi kunguno ya bhukali bhogo bhunubho. Hunagwene abhanhu bhagang’wila umunhu ng’wunuyo giki, “ogwitula ung’watya.”

Akahayile kenako kagalengajiyagwa kuli munhu uyo agikoloshaga bhanhu bhantula mpaga bhaminya, umukikalile kakwe. Umunhu ng’wunuyo agikoloshaga bhanhu bhakali bho gubhibhengwa kunguno ya nhinda jakwe jinijo umukikalile kakwe. Uweyi agatulagwa mpaga uminyiwa na bhanhu abhakali bhenabho kunguno ya nhinda jakwe ija gubhitila libhengwe abhanhu bhenabho, umukikalile kakwe.

Umunhu ng’wunuyo agikolaga nuyo agabeha ng’watya mpaka wityamula, kunguno nuweyi agabhikoloshaga bhanhu bhakali mpaga bhantula, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “ogwitula ung’watya.”

Akahayile kenako kalanga bhanhu higulya ya kuleka nhinda ja gubhikolosha sagala abhanhu bhabho, kugiki bhadule gwikala na bhuyegi bhutale umuwikaji bhobho bhunubho.

1Wafalme 2:34.

1 Wafalme 13:26.

KISWAHILI: AMEPAMBANA NA NG’WATYA.

Ng’watya ni mti wa dawa kali inayoitwa Ng’watya. Dawa hiyo ni kali sana kiasi kwamba mtu akiivuta atapiga chafya kwa sababu ya ukali wake huo. Ndiyo maana watu humuambia mtu huyo aliyeuvuta kwamba, “Amepambana na Ng’watya.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huwachokoza watu ambao humzidi nguvu mpaka kufikia hatua ya kumuumiza, katika maisha yake. Mtu huyo huwachokoza watu wenye nguvu kuliko yeye ambao huwadharau kwa sababu ya kiburi chake hicho. Yeye hupigwa mpaka anaumizwa na watu hao wenye nguvu kupita yeye, kwa sababu ya kiburi chake hicho cha kuwadharau watu, katika maisha yake.

Mtu huyo hufanana na yule aliyevuta dawa kali ya ng’watya akapiga chafya, kwa sababu naye huwacholokoza watu ambao humzidi nguvu mpaka wanamuumiza, maishani mwake. Ndiyo maana watu humwambia kwamba, “amepambana na Ng’watya.”

Msemo huo, hufundisha watu juu ya kuachana na kiburi cha kuchokoza hovyo watu wao, ili waweze kuishi kwa furaha kubwa maishani mwao.

1 Wafalme 2:34.

1 Wafalme 13:26.

ENGLISH: HE HAS FOUGHT WITH “NG’WATYA.” (SUKUMA TRADITIONAL NAME OF A MADICINAL TREE).

Ng’watya is a Sukuma name which is given to a strong medicinal tree. Such medicine is so strong that if someone inhales it, will sneeze because of its severity. That is why people tell the person who inhales it that, “He has fought with Ng’watya.”

This saying is matched to a person who provokes people who overpower him to the point of hurting him, in his life. Such person provokes stronger people than him by looking down on them because of his egotism. He is beaten until he is hurt by those people who are stronger than him, because of his arrogance of despising people in his life.

This person resembles the one who inhaled a strong medicinal tree until he sneezed, because he also irritates people who defeat him to the point of hurting him in his life. That is why people tell him that, “he has fought with Ng’watya.”

This saying imparts in people an idea of ending pride of recklessly provoking their people, so that they can happily live in their lives.

1 Kings 2:34.

1 Kings 13:26.

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