legacy

1210. LWINZI LWISE LO MASHISHIWE.

Amashishiwe gali mageleshi ayo gagikalaga madamu guti mawe. Bhalihoyi bhanhu abho bhakumbaga lwinzi umuchalo jilebhe. Abhanhu bhenabho bhagalipunila ligeleshi ilo lyalilidimu guti liwe. Abhoyi bhagigulambija gukumba bho gutumila masala gabho chiza mpaga nose bhugapandika maminzi ayo bhagasholaga. Hunagwene bhagayomba giki, “Lwinzi lwise lo mashishiwe.”

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agigulambijaga gutumama milimo midimu bho gutumila masala gakwe chiza mpaga uyimala chiza, umubhutumami bhokwe. Umunhu ng’wunuyo, agatumama milimo yakwe bho gwiganika chiza na wiyumilija bhutale kunnguno ya bhukamu bhowe ubho gutumama milimo bhunubho, umuwikaji bhokwe. Uweyi agapandikaga sabho ningi noyi aha kaya yakwe kunguno ya bhukamu bhokwe ubho gutumama milimo yakwe chiza chiniko, aha kaya yakwe yiniyo.

Umunhu ng’wunuyo, agikolaga nabho bhagigulambija gukumba lwinzi lo ha mageleshi mpaga bhuduja ugupandika aminzi, kunguno nuweyi agigulambijaga gutumama milimo midimu bho gutumila masala mingi mpaga oyimala chiza, umubhutumami bhokwe bhunubho. Hunagwene agayombaga giki, “Lwinzi lwise lo mashishiwe.”

Akahayile kenako kalanga bhanhu higulya ya gwigulambija gutumama milimo yabho bho gutumila masala chiza mpaga bhayimala chiza, kugiki bhadule gupandika sabho ningi, umukaya jabho.

Kutoka 3:7-10.

Mwanzo 11:1-8.

KISWAHILI: KISIMA CHETU KINA MIAMBA.

Miamba hiyo ni aina ya mawe yenye ugumu wa kuweza kuvunjika kiraisi yanapogongwa kwa nguvu. Walikuwepo watu waliokuwa wakichimba kisima kwenye kijiji fulani. Watu hao, walikumbana na aina hiyo ya mawe yaliyowapatia ugumu katika kuchimba. Wao walijibidisha kuchimba kwa kutumia akili zao vizuri mpaka mwishowe wakayapata maji waliokuwa wakiyatafuta. Ndiyo maana walisema kwamba, “kisima chetu kina miamba.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hujibidisha kufanya kazi ngumu kwa kutumia akili zake vizuri mpaka anazimaliza, katika utekelezaji wa kazi zake. Mtu huyo, huzitekeleza kazi zake kwa kufikiri vizuri na kwa uvumilivu mkubwa mpaka anazimaliza, kwa sababu ya bidii yake hiyo ya kufanya kazi, maishani mwake. Yeye hupata mafanikio ya kuwa na mali nyingi sana kwenye familia yake, kwa sababu ya bidii yake hiyo ya kufanya kazi vizuri, katika maisha yake.

Mtu huyo, hufanana na wale waliojibidisha kuchimba kisima chenye miamba mpaka wakayapa maji, kwa sababu naye hujibidisha kufanya kazi ngumu mpaka anazimaliza vizuri, katika kazi zake. Ndiyo maana husema kwamba, “kisima chetu kina miamba.”

Msemo huo, hufundisha watu juu ya kujibidisha kufanya kazi zao kwa kutumia akili zao vizuri, mpaka wanazikamilisha vizuri, ili waweze kupata mafanikio ya kuwa na mali nyingi, katika familia zao.

Kutoka 3:7-10.

Mwanzo 11:1-8.

ENGLISH: OUR WELL HAS ROCKS.

Rocks are types of hard stones which are hard to break when someone hits them. There were people who were digging a well in a certain village. Those people encountered those kinds of stones which made their work difficult for them to dig. They had to dig by using their minds well until they finally found some water which they were looking for. That is why they said that, “our well has rocks.”

This saying is equated to a person who tries to do hard works by using his mind well until he finishes them, in fulfilling his responsibilities. Such person carries out his tasks by thinking well and with great patience until he finishes them, because of his hard working situation in his life. He achieves success of having a lot of wealth in his family, because of his hard working life.

This person resembles to those who had to dig a well with rocks until they got some water, because he also does hard works until he finishes them well, in his works. That is why he says that, “our well has rocks.”

This saying teaches people about working hard enough to finish their jobs by using their minds well, so that they can get successes of having a lot of wealth, in their families.

Exodus 3:7-10.

Genesis 11:1-8.

people-6556791_1280

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.

man-5966217_1280

1207. KALAGU – KIZE.ONKONDYA BHULI UNKWILIMA? – LUSHINGE.

Imbuki ya kalagu yiniyo, ililola lushinge ulo luli na milimo mingi. Ulushinge lunulo, lugatumamilagwa bhuli makanza bho kumanusumila myenda kihamo nu bhudololo bholo. Huna gwene lugalenganijigwa kuli nkwilima kunguno ya wei gumanutumama milimo mingi bhuli makanza niyo bho nduhu ugucha isoni. Uweyi nulu agatung’wa ungi agifunyaga ogagutumama unimo uyo gohayiyagwa mpaga nose agakondaga obhiza guti lushinge. Hunagwene abhanhu bhagiganilaga bho gubhuja giki, “onkondya bhuli umkwilima? – Lushinge.”

Ikalagu yiniyo, ikalenganijiyagwa kuli munhu uyo agabhalekanijaga bhiye uguyitumama imilimo ya ha kaya yakwe, mpaga nose bhakonda, umukikalile kakwe. Umunhu ng’wunuyo, adabhasadagwa abhatumami bha milimo yakwe yiniyo, kunguno ya gwiiganika weyi duhu bho nduhu ugubhadilila abhanhu bhakwe bhenabho, umuwikaji bhokwe. Uweyi agabhapambulaga nose abhageni uja aha kaya yakwe kunguno ya gubhalubhya bho gutumama milimo midimu ulu bhangeniha chiniko a haka kaya yake yiniyo.

Umunhu ng’wunuyo, agikolaga nuyo agantumamya milimo umkwilima okwe mpaga ukonda guti lushinge, kunguno nuweyi agabhatumamyaga milimo abhanhu bhake mbaga bhakonda bho nduhu ugubhadilila, umuwikaji bhokwe bhunubho. Hunagwene abhanbu bhagamujaga giki, “onkondya bhuli umkwilima? – Lushinge.”

Ikalagu yiniyo, yalanga bhanhu higulya ya gwiyambilija gutumama milimo yabho kihamo bho nduhu ugwilekanija, kugiki bhadule kupandika sabho ningi umukaya jabho.

Waebrania 13:1-3.

1 Petro 1:22.

Yohane 13:34.

KISWAHILI: KITENDAWILI – TEGA.

KWA NINI UMEMKONDESHA MKWILIMA? – SINDANO.

Chanzo cha kitendawili hicho, chaangalia Sindano inayotumika kwa kufanya kazi nyingi. Sindano hiyo, hutumiwa kwa kushonea nguo na magodolo pamoja na wembamba wake huo.

Ndiyo maana watu huifananishwa Sindano hiyo na mkwilima kwa sababu naye hufanya kazi nyingi kila wakati, bila hata ya kuona aibu. Yeye hujitolea kufanya kazi hata zile ambazo ni za wengine, mpaga mwishowe hukonda kutokana na mateso ya kufanya kazi nyingi hizo. Ndiyo maana watu huhadithiana kwa kuulizana kwamba “kwa nini umemkondesha mkwilima? – Sindano.”

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye hutegea kufanya kazi kwa kuwaachia wengine kazi za kwenye familia yake, mpaga mwishowe watu wake hao hukonda. Mtu huyo, huwa hawaonei huruma wafanya kazi wake hao, kwa sababu ya kujijali yeye mwenyewe tu bila ya kuwajali watu wake hao, maishani mwake. Yeye huwaogopesha hata wageni wake kumtembelea katika familia yake kwa sababu ya kuwafanyisha kazi nyingi na ngumu kila wanapomtembelea, kwenye familia yake hiyo.

Mtu huyo, hufanana na yule aliyemtumikisha kazi mkwilima wake mpaka akakonda kama Sindano, kwa sababu naye huwafanyisha kazi ngumu watu wake mpaka wanakonda bila hata ya kuwajali wake hao. Ndiyo maana watu, humuuliza kwamba, “kwa nini umemkondesha mkwilima? – Sindano.”

Kitendawili hicho, huwafundisha watu juu ya kufanya kazi zao kwa ushirikiano wa pamoja bila ya kutegea kwa kuwaachia wenzao, ili waweze kupata mafanikio ya kupata mali nyingi, katika familia zao.

Waebrania 13:1-3.

1 Petro 1:22.

Yohane 13:34.

ENGLISH: I HAVE A RIDDLE – LET IT COME.

WHY DID YOU MAKE THIN THE SON IN LAW? – NEEDLE.

The foundation of this paradox looks at the Multitasking Needle. The needle is used for sewing clothes and mattresses with its thinness.

That is why people liken it to a son in law who he does a lot of works all the time, without even feeling ashamed. He dedicates himself to work even those that belong to others to the point of losing weight at the end due to the suffering of doing so many jobs. That is why people talk to each other by asking “why did you make thin the son in law?” – Needle.”

This riddle is compared to a person who relies on working by leaving the works in his family to others, but in the end, those people become weak. That person does not feel sorry for his workers, because he only cares about himself without caring about his people in his life. He even scares his guests to visit him in his family because he makes them do a lot of hard works every time when they visit him, in his family.

This person is similar to the one who made his son in law work until he was as thin as a needle, because he also makes his people work hard until they become thin without even caring about them. That is why people ask him that, “why did you make thin the son in law?” – Needle.”

This riddle imparts in people an idea of doing their works in cooperation without relying on others, so that they can achieve success in getting more wealth in their families.

Hebrews 13:1-3.

1 Peter 1:22.

John 13:34.

african-3416695_1280

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.

child-2428546__480

1203. UOKALE ATI OSHIGU JINIJI.

Bhahoyi bhanhu abho bhakilaga na namhala umo uyo olina miaka mingi. Abhanhu bhenabho, bhahoyaga nanghwe bhakanza malihu kunguno olina bhumani wingi. Uweyi olioyibhona mingi kunguno oblyalwa mingi iyo adinayibhona umunhu uyo obyalilwe shigu jiniji. Hunagwene abhanhu bhenabho, bhagayombaga giki, “uokale adi oshigu jiniji.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinikujo lya gubhadegeleka chiza abhatale bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, alina widohya bho gubhadegeleka chiza abhatale bhakwe kugiki adule gumana ugwikala na bhanhu na kutumama milimo yakwe chiza, kunguno ya likujo lyakwe linilo kubhoyi. Uweyi agatumamaga milimo yakwe chiza bho gwikala na bhanhu bhingi aha kaya yakwe, kunguno ya likujo lyakwe linilo ukubhatale bhakwe abho bhaganangaga inzila ja gwikala chiza na bhanhu, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nabho bhahoyaga chiza nu namhala uokale, kunguno nuweyi ali nikuko lya gubhadegeleka chiza abhatale bhakwe, umukikalile kakwe kenako. Hunagwene agabhawilaga abhanhu giki, “uokale adi oshigu jiniji.”

Akahayile kenako kalanga bhanhu higulya ya gubhiza nikujo lya gubhadegeleka chiza abhatale bhabho, kugiki bhadule kupandika bhuyeji bho gwikala miaka mingi, umubhulamu bhobho.

Yoshua Bin Sira 44:1-4.

Waefeso 6:1-3.

Yoshua Bin Sira 3:1-14.

KISWAHILI: WAKALE SIO WA SIKU HIZI.

Walikuwepo watu walioishi na mzee mmoja ambaye alikuwa na miaka mingi. Watu hao, walikuwa wakiongea naye kwa muda mrefu kwa sababu walielewa kwamba yeye alikuwa na ufahamu mwingi. Mzee huyo, aliyaona mambo mengi kwa sababu alizaliwa miaka mingi na alishapitia mambo mengi ambayo mtu aliyezaliwa siku hizi hajayaona. Ndiyo maana watu hao walisema kwamba, “wa kale sio wa siku hizi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana heshima ya kuwasikiliza vizuri wakubwa wake, katika maisha yake. Mtu huyo, ana unyenyekevu wa kuwasikiliza vizuri wakubwa wake hao kwa lengo la kujifunza namna ya kuishi na kufanya kazi na watu vizuri, kwa sababu ya heshima yake hiyo kwao. Yeye hufanya kazi zake vizuri kwa kuishi pamoja na watu wengi katika familia yake, kwa sababu ya malezi yake hayo aliyopata kwa kuwasikiza vizuri wakubwa hao, maishani mwake.

Mtu huyo, hufanana na wale waliongea vizuri na yule mzee wa miaka mingi, kwa sababu naye ana heshima ya kuwasikiliza vizuri wakubwa wake, katika maisha yake. Ndiyo maana yeye huwaambia watu kwamba, “wa kale sio wa siku hizi.”

Msemo huo, hufundisha watu juu ya kuwa na heshima ya kuwasikiliza vizuri, wakubwa wao, ili waweze kupata furaha ya kuishi miaka mingi, maishani mwao.

Yoshua Bin Sira 44:1-4.

Waefeso 6:1-3.

Yoshua Bin Sira 3:1-14.

ENGLISH: THE ANCIENTS ARE NOT OF TODAY.

There were people who lived with an old man who had many years old. Those people were talking to him for a long time because they understood that he had a lot of knowledge. The old man saw many things because he was born many years ago and experienced a number of things that a person who has been born today has not seen. That is why those people said that, “the ancients are not of today.”

This saying is compared to a person who has an honor of listening well to his superiors, in his life. Such person has the humility to listen well to his superiors with the aim of learning how to live and work with people well, because of his respect for them. He does his work well by living with many people in his family, because of his education which he got by listening well to the elders in his life.

This person is similar to those who spoke well to the old man, because he also has the honor of listening well to his superiors, in his life. That is why he tells people that, “the ancients are not of today.”

This saying teaches people about having respect of listening well to their elders, so that they can have the joy of living many years in their lives.

Joshua Bin Sirach 44:1-4.

old-3975765__480