legacy

1097. ISEBYA B’ONGO.

Akahayile kenako kalolile bhusebya bho b’ongo bho bhanhu bhalebhe. Ubhusebya bhunubho bhuli bhunogi bho wiganiki bho bhanhu abho bhaling’wila mhayo munhu uyo aduzunyaga kunguno ya nhinda jakwe.

Umunhu ng’wunuyo agabhizaga alemile ugub’igwa abhanhu bhenabho abho bhali ng’wila mhayo uyo guli go nhana, kunguno ya libhengwe lwake linilo umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “isebya b’ongo.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alinambu umukikalile kakwe. Umunhu ng’wunuyo agikalaga alemile ugubhigwa abhiye ulubhali ng’wila gwita ginhu kunguno ya nhinda jakwe ija gwibhona giki adebhila pye iyose umumasala gakwe genayo. Uweyi agalemaga ugutung’wa ginhu jose jose nabhiye kunguno ya bhulambu bhokwe bhunubho, umuwikaji bhokwe.

Umunhu ng’wunuyo, agikolaga nuyo olemaga uguyigwa imihayo iyo owilagwa na bhiye, kunguno nuweyi alina nhinda ija gulema gutung’wa ginhu nabhiye umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’witanaga giki “isebya b’ongo.”

Akahayile kenako, kalanga bhanhu higulya ya kuleka nhinda ja gulema gung’wa kinhu na bhangi bho guzunya gutung’wa na bhichabho, kugiki bhadule kujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Wagalatia 3:1-6.

Zaburi 14:1.

Kutoka 31:19-20.

 

KISWAHILI: CHEMSHA BONGO.

Msemo huo, huangalia uchemushaji bho ubongo wa watu fulani. Uchemushaji huo ni uchovu wa kufikiri wa watu wanaomwambia kitu mtu yule ambaye hakubali kupokea kile wanachomwambia kwa sababu ya kiburi chake cha kutowasikiliza wenzake.

Mtu huyo, hukataa kuwasikia watu hao wanaomwambia kutekeleza jambo fulani ambalo ni muhimu kwa sababu ya dharau na kiburi chake hicho. Ndiyo maana watu humuita kwamba ni “chemsha bongo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ana kiburi cha kutoambiwa chochote na wenzake, katika maisha yake. Mtu huyo, hukataa kuwasikiliza wenzake wanaomwambia kutekeleza jambo lolote ambalo ni muhimu kwa sababu ya kiburi chake hicho cha kujidhania kuwa anajua kila kitu. Yeye hukataa kutung’wa kufanya chochote na wenzake anaoishi nao kwa sababu ya kiburi chake hicho, maishani mwake.

Mtu huyo, hufanana na yule aliyekataa kuambiwa neno lolote na wenzake mpaga wakachoka kufikiri juu yake, kwa sababu naye ana kiburi cha kukataa kutung’wa na wenzake katika maisha yake. Ndiyo maana watu humuita kwamba yeye ni “chemsha bongo.”

Msemo huo, hufundisha watu juu ya kuachana na tabia yenye kiburi cha kutowasikiliza wengine kwa kukubali kutung’wa na wenzao, ili waweze kuzilea vyema familia zao, maishani mwao.

Wagalatia 3:1-6.

Zaburi 14:1.

Kutoka 31:19-20.

ENGLISH: BRAIN TEASER.

This saying looks at brain boiling of some people. Such boiling is a fatigue of thinking of people who say something to a person who does not accept what they say to him because of his pride of not listening to his colleagues.

Such person refuses to listen to people who tell him to do something that is important because of his contempt and pride. That is why people call him that he is a “brain teaser.”

This saying is equaled to a man who is proud of not being told anything by his colleagues, in his life. This person refuses to listen to good advice of his colleagues who tell him to do anything that is important because of his pride of thinking that he knows everything. He refuses to be told to do anything by his colleagues because of his pride in his life.

This man is similar to the one who refused to be told anything by his colleagues until they got tired of thinking about him, because he also has the pride of refusing to be told anything by his colleagues in his life. That is why people call him that he is a “brain teaser.”

This saying instills in people a clue of abandoning an arrogant behavior of not listening to others by accepting good advice from their nobles, so that they can raise their families well, in their lives.

Galatians 3:1-6.

Psalm 14:1.

Exodus 31:19-20.

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1096. BHASANGIJA MJISEME JIMO.

Bhalihoyi bhanhu abho bhali na jiliwa jabho bhuli ng’wene abho bhikalaga muchalo ja Ngeme. Abhanhu bhenabho bhagiyangula gujisangija ijiwa jabho jinijo mujiseme jimo kugiki bhadule gulya kihamo kunguno bhalibhanwanile. Abhoyi bhagajisangija ijiliwa jabho mujiseme jimo bhandya gujilya kihamo ukunhu bhalilomela chiza. Hunagwene abhanhu bhagayombaga giki, “bhasangijaga mjiseme jimo.”

Akahayile kenako, kagalenganijiyagwa kubhanhu abho bhali na ng’wigwano go gutumama milimo yabho kihamo, umukikalile kabho. Abhanhu bhenabho, bhagimishaga diyu bhagagutumamaga unimo uyo bhagupangaga mpaka goshila na bhandya nimo gungi, kunguno ya bhutogwa bho gwiyambilija chiza chiniko, umuwikaji bhobho. Abhoyi bhagayitumamaga pye imilimo yabho na gupandika sabho ninghi, umubhutumami bhobho, kunguno ya wiyambilija bhobho bhunubho, umuwikaji bhobho.

Abhanhu bhenabho, bhagikolaga nabho bhagajisangija ijiliwa jabho mujiseme jimo bhuyulya kihamo, kunguno nabho bhagatumamaga milimo yabho kihamo bho gwiyambilija chiza, mpaga bhapandika sabho ninghi, umuwikaji bhobho. Hunagwene abhanhu bhagabhawilaga giki, “bhasangija mjiseme jimo.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na ng’wigwano go gutumama milimo yabho bho gwiyambilija kihamo, kugiki bhadule gupandika sabho ja gubhambilija chiza umuwikaji bhobho.

Matendo 4: 32-37.

Kutoka 12:1-4.

 

KISWAHILI: WAMECHANGIA KWENYE CHOMBO KIMOJA.

Walikuwepo watu kwenye kijiji cha Ngeme waliokuwa na chakula chake kila mmoja. Watu hao waliamua kuchanganya chakula chao kwenye chombo kimoja ili waweze kula pamoja kwa sababu walikuwa marafiki. Wao walikichanganya chakula hicho kwenye chombo kimoja wakaanza kula huku wakiongea vizuri. Ndiyo maana watu waliwaambia kwamba, “wamechangia kwenye chombo kimoja.”

Msemo huo, hulinganishwa kwa watu wale ambao wana uelewano wa kufanya kazi zao kwa pamoja, katika maisha yao. Watu hao huamushana asubuhi kwenda kuyatekeleza majukumu yao mpaga wanayamaliza ndipo wanaanza kazi nyingine, kwa sababu ya upendo wao wa kusaidiana vizuri hivyo, maishani mwao. Wao huyatekeleza vizuri majukumu yao na kupata mali nyingi, maishani mwao.

Watu hao, hufanana na wale waliochangia chakula chao kwenye chombo kimoja wakala pamoja, kwa sababu nao hufanya kazi zao kwa kusaidiana vizuri, mpaka wanapata mali nyingi, maishani mwao. Ndiyo maana watu waliwaambia kwamba, “wamechangia kwenye chombo kimoja.”

Msemo huo, hufundisha watu juu ya kuwa na uelewano wa kuyatekeleza vizuri majukumu yao kwa kusaidiana kwa pamoja, ili waweze kupata mali nyingi za kuwasaidia maishani mwao.

Matendo 4: 32-37.

Kutoka 12:1-4.

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ENGLISH: THEY HAVE PUT TOGETHER IN THE SAME CONTAINER.

There were people in Ngeme village who had their own food. They decided to mix their food in one container so that they could eat together because they were friends. They then started eating while talking well. That is why people told them that, “they have put together in the same container.”

This saying is compared to people who have an understanding of doing their works together, in their lives. They wake each other up in the morning for carrying out their duties, when they finish them, they start another job, because of their love of helping each other so well in their lives. They fulfill their duties well and get a lot of wealth, in their life.

These people resemble to those who contributed their food into one vessel and ate together, because they also do their works by helping each other well, until they get a lot of wealth in their lives. That is why people told them that, “they have put together in same container.”

This saying teaches people about having an understanding of carrying out their duties well by helping each other together, so that they can get many assets that can help them in their lives.

Acts 4: 32-37.

Exodus 12:1-4.

 

1094. DIGIJAGA MU NOMO UDIZUDIGIJA MU FUGO.

Imbuki ya kahayile kenako, ilolile bhuli bho jiliwa bho bhanhu abho bhagishibhilaga ugusola ijiliwa jabho. Abhanhu bhanebho bhalyaga bhugali ubho bhameja mufugo umuchalo ja Shagihilu. Abhoyi bhamegaga ubhugali bhunubho bho nduhu ugudija amakono gabho umufugo yiniyo, kunguno ya guleka gubhatindika abhangi ugusola jiliwa moyi. Hunagwene bhiwilaga giki, “digijaga mu nomo udizudigija mu fugo.”

Akahayile kenako, kagalenganiyagwa kukaya iyo igalyaga jiliwa bho gwidilila chiza bhuli ng’wene, umukikalile kabho. Abhanhu bha ha kaya yiniyo, bhagikalaga nikujo lya gulya jiliwa jabho bho gwishibhila chiza bhuli ng’wene, kunguno ya witogwi bhobho bhunubho umuwikaji bhobho. Abhoyi bhagikalaga bhilanhanile chiza aha kaya yabho, kunguno ya ng’wigano gobho gunuyo ugo gwiguja bho gwidilila chiza chiniko bhuli ng’wene, umukikalile kabho kenako.

Abhanhu bhenabho bhagikolaga nabho bhalyaga bhugali bho gwishibhila chiza bhuli ng’wene kunguno nabhoyi bhagalyaga jiliwa jabho bho likujo lya gwishibhila chiza bhuli ng’wene aha kaya yabho yiniyo, umukikalile kabho. Hunagwene bhagiwilaga giki, “digijaga mu nomo udizudigija mu fugo.”

Akahayile kenako, kalanga bhanhu higulya ya gwikala ni kujo lya gugabhana jikolo jabho bho ng’wigwano go gwiyambilija chiza umubhutumami bho milimo yabho, kugiki bhadule gwikala bho mholele chiza na bhichabho, umuwikaji bhobho bhunubho.

Yoshua Bin Sira 37:28-30.

Wagalatia 5:16-26.

 

KISWAHILI: CHELEWESHEA MDOMONI USICHELEWESHEE KWENYE CHUNGU.

Chanzo cha msemo huo, huangalia ulaji wa chakula wa watu wanaopeana zamu ya kuchukua chakula vizuri. Watu hao walikuwa wakila ugali kwa kumega kwenye chungu cha kupikia katika kijiji cha Shagihilu. Wao walimega ugali huo kwenye chingu hicho bila kuchelewesha mikono yao ndani ya chungu hicho, kwa sababu ya kuacha kuwachelewa wengine kuchukua chakula hicho humo. Ndiyo maana waliambiana kwamba, “cheleweshea mdomoni usicheleweshee kwenye chungu.”

Msemo huo, hulinganishwa kwenye familia ya watu ambayo hula chakula kwa kumjali kila mmoja katika maisha yao. Watu wa kwenye familia hiyo, hula chakula kwa heshima ya kupeana zamu ili kila mmoja apate chakula hicho vizuri, kwa sababu ya upendo walio nao kati yao maishani mwao. Wao huishi kwa kutunzana vizuri kwenye familia yao hiyo, kwa sababu ya uelewano wao wenye heshima ya kumjali kila mmoja vizuri, katika maisha yao.

Watu hao, hufanana na wale waliokuwa ugali kwa kupeana zamu ya kuchula chakula hicho kila mmoja vizuri, kwa sababu nao hula chukula kwa heshima na uelewano wa kupeana zamu ya kupata chakula hicho kila mmoja vizuri, kwenye familia yao hiyo. Ndiyo maana wao huambiana kwamba, “cheleweshea mdomoni usicheleweshee kwenye chungu.”

Msemo huo, hufundisha watu juu ya kuwa na heshima ya kugawana mali zao kwa uelewano wa kusaidiana vizuri katika kazi zao, ili waweze kuishi kwa amani na wenzao, maishai mwao.

Yoshua Bin Sira 37:28-30.

Wagalatia 5:16-26.

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ENGLISH: DELAY IN THE MOUTH, DO NOT DELAY IN THE COOKING POT.

This saying looks at the food intake of people who take turns to eat well. These people were eating stiff food by breaking it in a cooking pot in a village of Shagihilu. They broke the grain in the pot without delaying their hands in that pot, because they stopped delaying others in taking food from it. That is why they said to each other that, “delay in the mouth, do not delay in the cooking pot.”

This saying is compared to a family of people who eat food by caring for each other in their lives. These people in that family eat food with the respect of taking turns so that each one gets the food well, because of the love they have for each other in their lives. They live by taking good care of each other in their family, because of their respectful understanding to care for each other well, in their lives.

Those people are similar to those who used to take turns to eat the food well, because they also eat food with respect and understanding to take turns to get the food well, in their family. That is why they say to each other, “delay in the mouth do not delay in the cooking pot.”

This saying teaches people about having respect of sharing their wealth with an understanding of helping each other well in their work, so that they can live in peace with their peers in lives.

Joshua Bin Sira 37:28-30.

Galatians 5:16-26.

 

 

 

 

 

 

 

1093. GUB’I GOSE.

Imbuki ya kahayile kenako ingilile kubhuhambi bho minyembe bho munhu nebhe. Umunhu ng’wunuyo, ohambaga minyembe umuchalo ja Ng’watuma kunguno oliayidebhile isolobho ya minyembe yiniyo, umukikalile kakwe.

Aliyo lulu, abhanhu bha muchalo jinijo, bhang’wilaga giki alinoja duhu iki bhiganikaga giki agucha uyileka iminyembe itali ugwandya ugupya. Hunagwene bhang’wilaga giki, “gub’i gose.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agiyumilijaga gwita mihayo ya wiza mumo bhagandalahija abhanhu umukikalile. Umunhu ng’wunuyo, agatumamaga milimo yakwe chiza na gubhambilija abhanhu gwikala kihamo, kunguno ya bhutogwa bhokwe ubho alinabho ukubhanhu bhakwe bhanabho, umuwikaji bhokwe. Uweyi agapandikaga sabho ninghi aha kaya yakwe ijo agajitumilaga gubhambilija nabho bhagandalahijaga umubhutumami bhokwe bhunubho.

Umunhu ng’wunuyo, agikolaga nuyo ohambaga minyembe ukunu bhalindahalahija abhanhu, kunguno nuweyi agiyumilijaga gwita mihayo ya wiza, mumo bhagandalahija abhanhu, umuwikaji bhokwe. Hunagwene abhanhu bhenabho bhagang’wilaga giki, “gub’i gose.”

Akahayile kenako, kalanga bhanhu higulya ya gwiyumilija gwita mihayo ya wiza bho nduhu gudilila mihayo ya gudalahijiwa na bhichabo, umubhutumami bhobho, kugiki bhadule gupandika matwajo minghi umuwikaji bhobho.

Waroma 3:9-12.

Luka 13:31-35.

KISWAHILI: KUBAYA KOTE.

Chanzo cha msemo huo, kilianzia kwenye upandaji wa miti ya miembe wa mtu fulani. Mtu huyo, alikuwa akiipanda miti hiyo ya miembe kwenye kijiji cha Ng’watuma kwa sababu alikuwa anazielewa faida za miembe hiyo katika maisha yake.

Lakini basi, watu wa kijiji hicho, walimwambia kwamba atakufa kabla miti hiyo ya miembe haijaanza kutoa matunda yake. Ndiyo maana walimwambia kwamba, “kubaya kote.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huvumilia kutenda mema hata kama watu watamdharau kiasi gani, katika maisha yake. Mtu huyo, huyatekeleza majukumu yake vizuri, na kuwasaidia watu kuishi pamoja kwa sababu ya upendo wake kwao, maishani mwake. Yeye hupata mafanikio ya kuwa na mali nyingi ambazo huzitumia kuwasaidia hata wale wanaomdharau katika utekelezaji wa majukumu yake hayo.

Mtu huyo, hufanana na yule mpandaji wa miti ya miembe ambaye watu walimdharau, kwa sababu naye huvumilia kwa kuendelea kutenda mema hata kama watu watamdharau kiasi gani, katika maisha yake. Ndiyo watu hao humwambia kwamba, “kubaya kote.”

Msemo huo, hufundisha watu juu ya kuvumilia kutema mema bila ya kujali maneno ya kudharauliwa na wenzao, katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Waroma 3:9-12.

Luka 13:31-35.

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ENGLISH: EVERYWHERE IS BAD.

This saying started from someone’s planting of mango trees. There was a man was planting mango trees in the village of Ng’watuma because he understood the benefits of them in his life.

But then, the people of that village, considered his work as a wastage of time by telling him that he could die before the mango trees begin to produce their fruits. That is why they told him that, “everywhere is bad.”

This saying is equaled to a person who endures to do good deeds no matter how people despise him, in his life. Such person performs his duties well, and helps people to live together because of his love for them, in his life. He achieves success of having many resources that he uses to help even those who despise him in the implementation of his duties.

This person resembles the mango planter whom people despised, because he also perseveres by continuing to do good deeds no matter how people look down on him, in his life. That is why those people tell him that, “everywhere is bad.”

This saying teaches people on how to tolerate spitting good deeds regardless of the disparaging words of their peers in fulfilling their duties, so that they can get a lot of success, in their lives.

Romans 3:9-12.

Luke 13:31-35. 

1092. MASUNZU MADUMA.

Akahayile kenako kingilile kuli munhu uyo ali na masunzu malihu. Amasunzu genayo jili nzwili ijo jigasugagwa bho gujishib’a kugiki jikule gete mpaga umo atogelilwe ung’wikili ojo kunguno ahayile abhelele chiza, umukikalile kakwe. Hunagwene abhanhu bhagang’witanaga giki, “masunzu maduma.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo atogilwe bhubheleji umukikalile kakwe. Umunhu ung’wunuyo agikalaga agulanhanile umili gokwe bho gugudilila chiza, ijinaguzwala jizwalo, na gulya jiliwa, kunguno agutogilwe chiza, umuwikaji bhokwe. Uweyi agikalaga na bhanhu bhinghi aha kaya yakwe, bhuli makanza kunguno ya bhubheleji bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nu omasunzu malihu uyo ogubhelejaga umili gokwe bho gugakamila amasunzu genayo, kunguno nuweyi agagudililaga chiza umili gokwe bho gugubheleja chiza umuwikaji bhokwe. Hunagwene abhanhu bhagang’witanaga giki, “masunzu maduma.”

Akahayile kenako, kalanga bhanhu higulya ya kuidilila chiza imimili yabho bho guiyizwalikiza jizwalo jisoga, kugiki bhadule gwikala bhabhelile umuwikaji bhobho.

1Petro 3:3-4.

Mithali 31:29-31.

 

KISWAHILI: NYWELE NDEFU ZILIZOSUKWA.

Msemo huo, ulianzia kwa mtu mwenye nywele ndefu zilizosukwa vizuri. Nywele hizo, husukwa kwa kufungwa ili ziweze kukua kwa haraka kiasi kutosha kumpendezesha mhusika huyo, kwa sababu ya kupenda kwake umaridadi wa mwili wake huo. Ndiyo maana watu humuita kwamba ni “nywele ndefu zilizosukwa.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hupenda umaridadi, katika maisha yake. Mtu huyo, huishi katika hali ya kuujali kwa kuutunza mwili wake, kwa sababu anaupenda, maishani mwake. Yeye hupokea watu wengi kwenye familia yake kwa sababu ya tabia yakwe ya kupenda kuutunza mwili wake huo, katika maisha yake.

Mtu huyo, hufanana na yule aliyezitunza nywele zake kwa kuzisokota vizuri, kwa sababu naye huulinda kwa kuuvika nguo vizuri mwili wake, huo maishani mwake. Ndiyo watu humuita kwamba, ni mtu “mwenye nywele ndefu zilizosokotwa.”

Msemo huo, hufundisha watu juu ya kuitunza miili yao, kwa kuivika nguo nzuri, ili waweze kupendeza vizuri, maishani mwao.

1Petro 3:3-4.

Mithali 31:29-31.

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ENGLISH: LONG BRAIDED HAIRS.

This saying originated from a man who had long well-braided hairs. His hairs were braided and tied so that they could grow fast enough to please him, because of his love for beauty of his body. That is why people call him a “long braided hairs.”

This saying is compared to a man who likes beauty, in his life. Such person lives in a state of taking care of his body, because he likes it, in his life. He receives many people in his family because of his habit of loving to take care of his body, in his life.

This man is like the one who takes care of his hairs by twisting them well, because he also protects his body by dressing well in his life. That is why people call him a “long braided hairs.”

This saying imparts in people an idea of taking care of their bodies, by dressing them in nice clothes, so that they can look good, in their lives.

1 Peter 3:3-4.

Proverbs 31:29-31.