Fr. Zakaria Kashinje

795. GUYOMBA GWIJUKULA GUHUMULA GWIJIKA.

Ulusumo lunulo, luhoyelile higulya ya wijukuji bho ng’wa munhu na wijiki bhokwe. Bhalihoyi bhanhu bhabhili abho bhikalaga muchalo jilebhe. Abhanhu bhenabho, bhagamala ijiliwa jagulya.

Uumo agaja gujulanda habhuzenganwa aliyomba, “naliomba munigunane jiliwa nagalye nagucha na nzala kunguno natubhaga noyi.” Abhazengangwa bhakwe bhagang’wila, “solaga lulu jiji aha ugalye.” Umunhu ng’wunuyo, agapila ugucha na nzala kunguno ya guyomba bho gulomba jiliwa kubhiye. Uweyi agijukula bho gulomba jiliwa jinijo kubhiye bhenabho.

Aliyo lulu, ung’wiye oduka ahumulile duhu alukunhu inzala ilinabhula, nose agananuka bho gucha na nzala. Umunhu ng’wunuyo, agabhiza wijika weyi bho guhumula gokwe. Hunagwene abhanhu bhagayombaga giki, “guyomba gwijukula guhumula gwijika.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga makoye obhabhile wangu abhiye, umukikalile kakwe. Umunhu ng’wunuyo, ijinagugemela, ulu usada agayombaga kubhiye kunguno adebhile igiki bhadulile gung’wambilija bho gunchala kusitali. Uweyi agagamalaga wangu amakoye gakwe kunguno ya gubhawila abhiye abho bhagang’wambilijaga haho gatali ugugula, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga nuyo agapila nzala bho gulomba jiliwa habhuzenganwa bhokwe, kunguno nuweyi agalombaga wambilijiwa kubhiye, ulu opandikaga makoye. Hunagwene abhanhu bhagang’wilaga giki, “guyomba gwijukula guhumula gwijika.”

Ulusumo lunulo, lolanga bhanhu higulya ya gugamala wangu amakoye gabho bho gulomba wambilijiwa kubhichabho, kugiki bhadule gutumama milimo yabho mhola, umuwikaji bhobho.

Luka 18:1-5.

Mathayo 11:28.

KISWAHILI: KUONGEA KUJIFUFUA, KUNYAMAZA KUJIZIKA.

Methali hiyo, huongelea juu ya kujifufua kwa mtu na kujizika kwake. Walikuwepo watu wawili katika kijiji fulani. Watu hao walimaliza chakula wakawa katika hatari ya kufa.

Mmoja alienda kuomba msaada kwa jirani zake akisema, “naomba munisaidie chakula nikale nitakufa kwa njaa, kwa sababu najisikia njaa sana.” Majirani zake walimwambia, “chukula hiki hapa ukale.” Mtu yule alijiponya kufa kwa njaa kwa sababu ya kuomba chakula kwa wenzake. Yeye akawa amejifufua kwa kuomba chakula hicho kutoka kwa wenzake hao.

Lakini, yule mwingine alibaki kimya tu huku akiumizwa na nzaa ile, mwishowe alipoteza maisha yake kwa kukosa chakula. Mtu huyo, akawa amejizika mwenyewe kwa kukaa kimya wakati ana tatizo kubwa linaloweza kutatuliwa kwa kuwashirikisha wenzake. Ndiyo maana watu walisema kwamba, “kuongea kujifufua, kunyamaza kujizika.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hupata matatizo na kuwashirikisha wenzake mapema, katika maisha yake. Mtu huyo, kwa mfano, akiugua, huwaambia wenzake kwa sababu anafahamu kwamba, wale wanaweza kumsaidia kwa kumpeleka hospitalini mapema. Yeye hupata utatuzi wa matatizo yake mapema kwa sababu ya kuwashirikisha wenzake, katika maisha yake.

Mtu huyo, hufanana na yule aliyepona kufa kwa njaa kwa kuomba chakula kutoka kwa wenzake, kwa sababu naye akipata matatizo, huomba msaada unaoweza kumsaidia kutoka kwa wenzake. Ndiyo maana watu humwambia kwamba, “kuongea kujifufua, kunyamaza kujizika.”

Methali hiyo, hufundisha watu juu ya kuyamaliza mapema matatizo yao kwa kuomba msaada kutoka kwa wenzao, ili waweze kuendelea kuyatekeleza majukumu yao salama, maishani mwao.

Luka 18:1-5.

Mathayo 11:28.

people-talking1

people-talking

talking

ENGLISH: TO SPEAK OUT IS TO RESURRECT ONESELF TO REMAIN SILENT IS TO BURY ONESELF.

This proverb speaks of a person’s resurrection and burial. There were two people in a certain village. These men finished food and were in danger of dying.

One of them went to ask for help from his neighbors, saying, “Please help me to eat otherwise I will starve to death, because I am so hungry.” Her neighbors told her, “Take this and eat it here.” The man saved himself from starvation by begging for food from his companions. He became self-reliant by asking for food from his companions.

However, the other man remained silent while he was hurt by the hunger, eventually lost his life for lack of food. The man became obsessed with keeping quiet when he had a serious problem that could be solved by involving his colleagues. That is why the people said, “to speak out is to resurrect oneself to remain silent is to bury oneself.”

This proverb is compared to a person who gets into trouble and shares it with others early in life. This person, for example, when he or she is sick, tells his or her colleagues because he or she knows that those are the ones who can help him or her by taking him or her early to hospital. He finds a solution to his problems early because of an involvement of his colleagues in looking for solutions to various tribulations in life.

This person is like the one who survived a starvation by begging for food from his fellows, because when he gets into trouble, he also asks for help from his fellows. That is why people say to him, “to speak out is to resurrect oneself to remain silent is to bury oneself.”

This proverb instills in people an idea on how to solve their problems early by asking for help from their neighbors, so that they can continue carrying out their daily responsibilities safely in their lives.

Luke 18: 1-5.

Matthew 11:28.

794. MHELA IDUGAYIWA BHUSHEMELI.

Imhela ili ndimu iyo igikalaga ya danhagwa, nulu yalumagwa ng’hundya umu mili goyo. Kuyiniyo lulu, inoni ijo jigitanagwa bhushemeli na jingi ja mbika ningi, jigamanaga julya ng’hundya umu mili go mhela yiniyo.

Inoni jinijo, jigamanaga juchalanijiwa ni mhela yiniyo uko ijile, kugiki jimane jujilya ing’hundya jinijo. Hunagwene abhanhu bhagayombaga giki, “mhela idugayiwa bhusehemeli.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alinsabhi o majikolo mingi, umukikalile kakwe. Umunhu ng’wunuyo, agabhizaga na jiliwa ja gudula gubhalisha bhanhu bhingi abho bhagatumamaga milimo aha kaya yake. Uweyi agikalaga na bhanhu bhingi kunguno ya kupandika bhatumami bha milimo yakwe, abho nabho bhagamanaga bhulya jiliwa ja ha kaya yiniyo.

Umunhu ng’wunuyo, agikolaga ni mhela iyo idagayiwagwa bhushemeli, kunguno nu weyi adagayiwagwa abhanhu abha gutumama milimo yakwe na gulya jiliwa jakwe, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “mhela idugayiwa bhushemeli.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwikala na gwiyambilija bho gutumama milimo chiza, umukikalile kabho, kugiki bhadule gujibheja chiza ikaya jabho, umuwikaji bhobho.

Marko 2:1-2.

Yohana 6:26.

KISWAHILI: FARU HAKOSI NDEGE.

Faru ni mnyama poli ambaye huwa ameng’atwa na kupe mwilini mwake. Kwa hiyo basi, ndege wanaokula kupe hao huwa hawaishi mwilini mwake kwa sababu ya wao kuendelea kufaidika kwa kuwala hao kupe.

Ndege hao, huendelea kupelekwa na mnyama huyo kokote anakoenda kwa lengo la kuendelea kuwala hao kupe. Ndiyo maana watu husema kwamba, “Faru hakosi ndege.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri wa vitu vingi katika maisha yake. Mtu huyo, huwa na chakula kingi kiasi cha kutosha kuwalisha watu wote wanaofanya kazi kwenye familia yake.

Tajiri huyo, huishi na watu wengi kwa lengo la kupata wafanya kazi katika familia yake, ambao nao hufaidika kwa hula chakula cha pale, kama vile ndege wanavyofaidika kwa kula kupe mwilini mwa Faru.

Mtu huyo, hufanana na Faru yule asiyekosa ndege mwilini mwake, kwa sababu naye huwa hakosi watu wa kufanya kazi na kula chakula katika familia yake. Ndiyo maana watu humwambia kwamba, “Faru hakosi ndege.”

Methali hiyo, hufundisha watu juu ya kuishi kwa kusaidiana katika kuyatekeleza vizuri majukumu yao, katika maisha yao, ili waweze kuziendeleza vizuri familia zao, maishani mwao.

Marko 2:1-2.

Yohana 6:26.

rhonoceros mhela

rhinoceros-mhela

rhino-mhela

ENGLISH: THE RHINO DOES NOT LACK BIRDS.

The Rhino is a wild animal that is been bitten by ticks on its body. Therefore, birds which eat those ticks do not leave its body because they continue to benefit from eating those ticks.

These birds continue to be carried by this animal wherever it goes with an aim of continuing to eat the ticks. That is why people say, “the Rhino does not miss birds.”

This proverb is compared to the man who is rich of many things in his life. This person, in turn, has enough food to feed all people who work in his family.

This rich man lives with many people in order to find workers in his family, who also benefit from eating local food, just as birds benefit from eating ticks on the body of a Rhino.

This man is like the Rhino which does not miss birds in its body, because it also has people who work and eat food in his family. That is why people say to him, “the Rhino does not miss birds.”

This proverb teaches people on how to live by helping each other in fulfilling their daily responsibilities, in their lives, so that they can better develop their families in their societies.

Mark 2: 1-2.

John 6:26.

793. AHO BHAGALILAGA BHADINGAGA HOYI.

Ahabhulilo bho jiliwa lilipande lya gubhabhilinga bhose abho bhagapandikilaga jiliwa hoyi. Olihoyi munhu uyo ahayaga gubhilinga lugiko kugiki adule guhoya chiza na bhanhu bhingi.

Umunhu ng’wunuyo, agabhasanga bhanhu bhalilya jiliwa abho bhagang’wila, “nzugu dulye japyagaga jiliwa ahenaha.” Uweyi agashosha, “nahene naliza dulye kihamo.” Uweyi agapandika wasa bho gubhalomela abhanhu bhenabho imihayo yakwe, kunguno bhali bhingi noyi.

Aho omala ugulya agabhuja, “gulihoyi nimo ki nayi ahenaha iki ng’wakwilaga chiniki?” Abhazengi bha hene bhagashosha, “Ahenaha bhadingaga abhanhu, kunguno jigazugagwa jiliwa bhuli lushigu ja gulya bhose abho bhatubhaga.” Hunagwene abhanhu bhagayombaga giki, “aho bhagalilaga bhadingaga hoyi.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo, agaitumamaga mpaga oyimala imilimo iyo inganpandikilaga jiliwa, umukikalile kakwe. Umunhu ng’wunuyo, agaidililaga chiza imilimo yiniyo, kunguno yigananhanijaga chiza ikaya yakwe. Uweyi agabhalangaga na bhanhu bhakwe inzila ja gwigulambigija uguitumama imilimo yabho, kugiki nabho bhabhapandikile jiliwa abhanhu bhabho.

Umunhu ng’wunuyo, agikolaga na bhanhu abho bhadingaga aho bhagalilaga jiliwa, kunguno nuweyi adailekaga imilimo iyo igampandikilaga jiliwa ja guilisha ikaya yakwe. Hunagwene abhanhu bhagang’wilaga giki, “aho bhagalilaga bhadingaga hoyi.”

Akahayile kenako, kalanga bhanhu higulya ya gwigulambija guitumama chiza imilimo yabho, iyo igabhapandikilaga jiliwa, umukikalile kabho, kugiki bhadule kupandika matwajo mingi, umuwikaji bhobho.

Yohana 6: 26-27.

Yohana 6:68.

KISWAHILI: WANAPOLIA HAWAONDOKI HAPO.

Sehemu ya kulia chakula ni mahali pa kujikusanyia wote wanaojipatia chakula pale. Alikuwepo mtu mmoja ambaye alitaka kuitisha mkutano ili aweze kuongea na watu wengi.

Mtu huyo, alikuta watu wakila ambao walimkaribisha wakisema, “njoo tule chakula kimeiva hapa.” Yeye alijibu, “sawa nakuja tule pamoja.” Yeye alipata nafasi ya kuwasimulia watu wale yale aliyokuwa amepanga kuwaeleza, katika mkutano huo, kwa sababu walikuwa wengi sana.

Alipomaliza kula, aliuliza, “kuna kazi gani hapa, ambapo wamekuja watu wengi hivi?” Wananchi wa hapo, walijibu, “hapa watu huwa hawaondoki kwa sababu, hupikwa chakula kila siku cha kuwalisha wale wanaojisikia njaa.” Ndiyo maana watu husema kwamba, “wanapolia hawaondoki hapo.”

Msemo huo, hulinganishwa kwa mtu yule ambaye huzitekeleza vizuri kazi zile zinazompatia chakula, katika maisha yake. Mtu huyo, huzijali kazi zake hizo, kwa kuzitekeleza vizuri, kwa sababu hizo ndizo zimpatiazo mahitaji ya familia yake. Yeye huwafundisha watu wake namna ya kuongeza bidii ya kuyatekeleza vizuri majukumu yao, ili waweze nao kujipatia mahitaji yao ya kila siku.

Mtu huyo, hufanana na watu wale wasioondoka pale wanapopatia chakula, kwa sababu naye huzitekeleza mpaka huzimaliza vizuri kazi zile zinazompatia mahitaji yake. Ndiyo maana watu humwambia kwamba, “wanapolia hawaondoki hapo.”

Msemo huo, hufundisha watu juu ya kujibidisha kuyatekeleza vizuri majukumu yale yawapatiayo chakula, katika maisha yao, ili waweze kupata mafanikio mengi, maishani mwao.

Yohana 6: 26-27.

Yohana 6:68.

eating place

baobab fruit

ENGLISH: WHERE PEOPLE EAT DO NOT MOVE OFF THERE.

The dining room is a place for gathering all those who get food there. There was one person who wanted to convene a meeting so that he could talk to a good number of people.

Such man found people eating who welcomed him by saying, “Come, let us eat some food here.” He replied, “Ok, I will come and eat with you.” He had an opportunity to tell the people what he had planned to tell them, at the meeting, because there were so many of them.

When he finished eating, he asked, “What work is there, as so many people have come?” The local people replied, “People do not leave here because, they cook food every day to feed those who are hungry.” That is why people say, “where people eat do not move off there.”

This saying is compared to a person who performs well the tasks that feed him, in his life. This man takes care of his responsibilities by doing them well, because they are the ones which provide his family with basis needs. He teaches his people on how to be diligent in fulfilling their responsibilities, so that they may be able to meet their daily needs.

This person is like the people who did not leave when they got food, because he also fulfills his responsibilities until he has successfully completed the tasks that provide his family with basic needs. That is why people say, “where people eat do not move off there.”

This saying imparts in people an idea on how to work hard enough to fulfill their daily responsibilities that give food to them, in their lives, so that they can have more success in their families.

John 6: 26-27.

John 6:68.

792. JIGONGWA NWILE.

Akahayile kenako, kalolile jiliwa ijo alijilomba unwile ajilye. Olihoyi nwile uyo agayomba, “nenhelaji numbu nalye.” Abhalwaja bhakwe bhagazunya bhaliyomba, “lyehaga dugwenhele.”

Abhanhu bhenabho, bhagajichola inumbu jinijo mpaga bhujipandika na gunchalila unsadu obho, kunguno bhahayile apandike nguzu ja gung’wela bhugota. Hunagwene abhanhu bhenabho bhajitanaga ijo alijilomba unwile giki, “jigonjwa nwile.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alina bhutogwa bho gubhalonja chiza abhalwile bhakwe, umukikalile kakwe. Munhu ng’wunuyo, agabhagolaga abhasadu bhakwe bho gutumila hela jakwe, umukikalile kabho. Uweyi agabhutumilaga ubhutogwa bhokwe, bho gubhachobhela ijiliwa ijo bhalijilomba abhasadu bhakwe bhanebho.

Umunhu ng’winuyo, agikolaga na bhalwaja bha nwile abho bhagancholela numbu ulya unwile obho ijo ojihayaga, kunguno nuweyi agabhagolaga chiza abhasadu bhakwe, umukikalile kakwe. Hunagwene agajitanaga ijo bhalilomba abhasadu giki, “jigongwa nwile.”

Akahayile kenako, kalanga bhanhu higulya ya gubhiza na bhutogwa bho kubhagola chiza abhasadu bhabho ijina gubhachobhela ijo bhalijilomba, kugiki bhadule gung’wa bhugota chiza na gupila wangu, umuwikaji bhobho.

Marko 1:29-31.

Yohana 19:28-29.

KISWAHILI: KITAMANIWA MGONJWA.

Msemo huo, huangalia chakula kile ambacho mgonjwa anakiomba akile. Alikuwepo mgonjwa mmoja aliyeomba chakula akisema, “nileteeni viazi nile.” Watunzaji wake walijibu, “tulia tukakueletee.”

Watu hao, pamoja na kwamba hawakuwa navyo hivyo viazi, walitafuta mpaga wakavipata na kumpelekea mgonjwa wao. Ndiyo maana walikiita kile anachokitaka mgonjwa kwamba, ni “kitamaniwa mgonjwa.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mwenye upendo wa kuwatunza vizuri wagonjwa wake, katika maisha yake. Mtu huyo, hujitahidi kuwatafutia wagonjwa wake hao kile wanachokitaka mpaka anakipata hata kwa kutumia mali zake mwenyewe, katika maisha yake. Yeye huutumia upendo wake kwa kuwatafutia wagonjwa chakula wanachotaka, kila wanapokihitaji.

Mtu huyo, hufanana na watunza mgonjwa waliomtafutia viazi mgonjwa wao mpaka wakavipata, na kumpelekea, kwa sababu naye huwatunza wagonjwa wake kwa kuwapatia mahitaji yao vizuri. Ndiyo maana yeye hukiita kile anachokitaka mgonjwa kwamba, ni “kitamaniwa mgonjwa.”

Msemo huo, hufundisha watu juu ya kuwa na upendo wa kuwatunza vizuri wagonjwa wao kwa kuwatafutia chakula wanachokihitaji, ili waweze kunywa dawa vizuri na kupona haraka, maishani mwao.

Marko 1:29-31.

Yohana 19:28-29.

tongues grilled-meat

dried meat.jpg1

baby

ENGLISH: THE DESIRED BY A PATIENT.

The above saying looks at the food that the patient is asking for to eat. There was a patient who asked for food by saying, “Bring me some potatoes.” Their guardians replied, “Calm down and we will bring them to you.”

These people, although they did not have those potatoes, searched for them until they found and sent them to their patient. That is why they called what the patient wanted, “the desired by a patient.”

This saying is likened to a man who knows how take good care of his patients, throughout his life. This man strives to provide his patients with what they want until he gets it even by using his own property, in his life. He uses his true love to provide the sick persons with the food they need, whenever they do so.

This person is like the patient care taker who provided their sick with needed potatoes, because he also takes care of his patients by providing them with their special needs in life. That is why he calls what the patient wants, “the desired by a patient.”

The saying teaches people on how to take good care of their patients by providing them with the food they need, so that they can take needed medicine and recover quickly in their lives.

Mark 1: 29-31.

John 19: 28-29.

790. MASALA ABHILI KAYA IMO.

Yalihoyi kaya imo iyo ikalaga muchalo jilebhe. Ikaya yiniyo. yali ya bhabyaji na bhana bhabho. Ungosha agabhawila abhana, “jaji mugalime ukungunda.”

Aho bhabhuka bhajile, abhana bhenabho, uninabho ubhawila, “jagi mugaguse jiseme.” Abhana bhenabho bhagagayiwa uyo bhang’wigwe, kunguno ya kaya yiniyo gubhiza na masala abhili. Hunagwene abhanhu bhagaitana ikaya yiniyo giki, “masala abhili kaya imo.”

Ulusumo lunulo, lugalenganijiyagwa kubhitoji abho bhagafunyaga long’we bhuli ng’wene aha kaya yabho, umukikalile kabho. Abhanhu bhenabho, bhagafunyaga long’we ibhili ijo jigabhachanganyaga abhana bhabho kunguno ya masala gabho gubhiza abhili, aliyo bhali ha kaya imo. Abhoyi bhagadumaga ugubhalela chiza abhana bhabho, kunguno bhuli ng’wene ali ni lange lyakwe, umukikalile kabho.

Abhanhu bhenabho, bhagikolaga na bhaha kaya iyo bhafunyaga long’we ya gubhahuganya abhana bhabho, kunguno na bhoyi bhagadumaga ugubhalela chiza abhana bhabho, umuwikaji bhobho. Hunagwene abhanhu bhagabhitanaga giki, “masala abhili kaya imo.”

Ulusumo lunulo, lolanga bhitoji higulya ya gubhiza na long’we imo aha kaya yabho, umukikalile kabho, kugiki bhadule gubhalela chiza abhana bhabho, umuwikaji bhobho.

Wagalatia 4:4-7.

Wagalatia 5:1-2.

KISWAHILI: AKILI MBILI FAMILIA MOJA.

Ilikuwepo familia moja katika kijiji fulani. Familia hiyo, ilikuwa ya wazazi na watoto wao. Siku moja baba aliwatuma watoto akisema, “nendeni mkalime shambani.”

Walipoanza kwenda, kuitekeleza kazi hiyo, mama yao aliwaambia, “nendeni mkaoshe vyombo.” Watoto hao, walichanganyikiwa kwa sababu ya kupewa amri mbili tofauti, kutoka kwa wazazi wao hao. Ndiyo maana watu waliita familia hiyo kwamba ni “akili mbili familia moja.”

Methali hiyo, hulinganishwa kwa wana ndoa wawili ambao hutoa amri kila mmoja kwenye familia yao, katika maisha yao. Watu hao, huwachanganya watoto wao kwa sababu ya kuwapatia amri mbili ambazo hupingana kila moja. Wao hushindwa kuwapatia malezi mema watoto hao, kwa sababu ya wao kuwa na akili mbili tofauti, katika familia yao.

Watu hao, hufanana na wana familia wale wenye kauli mbili walioshindwa kuwatuma watoto wao, kwa sababu nao hushindwa kuwalea vizuri watoto wao kutokana na wao kuwa na amri mbili zinazopingana katika familia yao. Ndiyo maana watu, huwapatia jina la “akili mbili familia moja.”

Methali hiyo, hufundisha wana ndoa juu ya kuwa na malezi ya aina moja kwa watoto wao, katika famila yao, ili waweze kuwalea katika maadili mema watoto hao, maishani mwao.

Wagalatia 4:4-7.

Wagalatia 5:1-2.

ways

marriage3

marriage2

ENGLISH: TWO MINDS ONE FAMILY.

There was one family in a certain village that was made up of parents and children. One day, Father sent the children to the fields, saying, “Go and cultivate the land.”

When they began to do the work, their mother told them, “Go to wash the dishes.” The children, however, were confused because they had been given two different orders, from their own parents. That is why people said that, “two minds one family.”

This proverb is compared to two married couples who give different orders to each of their family members, in their lifetime. Those people confuse their children by giving them two commands that contradict each other. They fail to provide their children with a right kind of education, because they have two different minds in the family.

These people are like those couple of family who failed to send their children, because they also fail to raise their children properly because of having two conflicting commands in their family. That is why people call it as “two minds one family.”

This proverb teaches couples no how to have the same kind of upbringing for their children, in their family, so that they can raise those children in good morals, in their lives.

Galatians 4: 4-7.

Galatians 5: 1-2.