Kashinje Zacharia

791. ISABHO JIDOKAJIYAGWA.

Aliyoyi munhu umo uyo oli nsuluja omajikolo mingi. Umunhu ng’wunuyo, ohayaga ajikwije ihela mpaga jokale. Kuyiniyo lulu, lushigu lumo aja munhu gujulomba bhugunanhwa kuli weyi aliyomba, “naliomba unigunane hela nagagulile jiliwe ja gulya aha kaya yane.” Unsuluja ng’wunuyo, ashosha, “nadudula ugugwinha kunguno natali ugujikwija ihela jinijo.”

Aho ntondo yaho, unombi o wambilijiwa ng’wunuyo agalomba hangi, “naliomba unigunanage lulu ilelo ulu ojikwijaga ihela jinijo.” Unsuluja ng’wunuyo, agalema hangi aliyomba, “natali ugujikwija, ulu nujokaja nagugugunana.”

Oganoga nose uhabhipa unsuluja ng’wunuyo, adangunanile umunhu uyo olombaga bhugunanhwa. Ahikanza linilo, agandya gushoga gwizuka giki, ninga niongunana umunhu uyo alina makoye ng’wunuyo, aho oli najo ningi isabho. Hunagwene abhanhu bhang’wila giki, “isabho jidokajiyagwa.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo adabhagunaga abhiye abho bhagajaga gujunomba kuli weyi, umukikalile kakwe. Umunhu ng’wunuyo, agajidalahijaga isabho ijo alinajo bhuli ikanza. Uweyi ahayile ajikuminge isabho mpaka jikwile hunawandye ugubhambilija abhiye, kunguno adadebhile igiki, adulile gucha, nulu guhabhipa ahashigu ijahabhutongi.

Umunhu ng’wunuyo, agikolaga nu nsuluja uyo agalema ugungunana umunhu uyo olina makoye, kunguno nuweyi adabhagunanaga abhanhu abho bhagajaga gujunomba abhambilije, umukikalile kakwe. Hunagwene abhanhu bhang’wilaga giki, “isabho jidokajiyagwa.”

Akahayile kenako, kalanga bhanhu higulya ya guzunya gubhagunana abho bhagalombaga wambilijiwa ubho bhalibhuduja, kugiki bhadule, kupandika mbango ja kubhiza na matwajo mingi, umuwikaji bhobho.

2Wakorintho 8:12-13.

Luka 21:1-4.

KISWAHILI: MALI HAZIJAZWI.

Alikuwepo mtu mmoja aliyekuwa mfanya biashara wa vitu vingi. Mtu huyo, alitaka kukusanya pesa mpaka zijae. Kwa hiyo basi, siku moja maskini alienda kuomba msaada kwake akisema, “naomba unisaidie pesa nikanunulie chakula ili niweze kula nyumbani kwangu.” Mfanya biashara huyo alijibu, “siwezi kukusaidia kwa sababu pesa hazijawa nyingi.”

Kesho yake, yule maskini alimuomba tena, akisema, “naomba unisaidie basi kwa siku ya leo kama hizo pesa zimekuwa nyingi.” Yule mfanya biashara alikataa tena akisema, “pesa hazijawa nyingi, nikizijaza nitakusaidia.” Mwishowe, yule mfanya biashara alifilisika, mpaka akaanza kukumbuka kwamba, angemsaidia yule maskini alipokuwa na mali. Ndiyo maana watu walimwambia kwamba, “mali hazijazwi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye hukataa kuwasaidia wahitaji wale wanaomumba msaada wake, katika maisha yake. Mtu huyo, huendelea kuidharau mali anayoipata maishani mwake. Yeye hutaka akusanye mali nyingi zaidi ndipo akubali kuwasaidia maskini, kwa sababu ya kutokuelewa mwisho wa maisha yake, na kile kitakachompata kwenye siku mbeleni.

Mtu huyo, hufanana na yule mfanya biashara aliyemnyima yule maskini msaada alioumba kwake, kwa sababu naye, huwanyima wale wanaomwendea wakiomba msaada wake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mali hazijazwi.”

Msemo huo, hufundisha watu juu ya kukubali kuwasaidia wahitaji wanaoomba msaada kutoka kwao kwa kile wanachoweza kuwasadidia, ili waweze kupata Baraka za kufanikiwa zaidi, maishani mwao.

2Wakorintho 8:12-13.

Luka 21:1-4.

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goats3

ENGLISH: WEALTH IS NOT FILLED (MONEY IS ALWAYS NOT ENOUGH).

There was one man who was a merchant of various things. He wanted to raise money until it was full. So one day a poor man went to him asking for help, saying, “Please help me to buy food so that I can eat at home.” The businessman replied, “I cannot help you because there is not much money.”

The next day, the poor man begged him again, saying, “Please help me some for today if that money is full.” The businessman again refused, saying, “I don’t have much money, if I fill it up I will help you.” Eventually, the businessman went bankrupt, until he began to realize that he could help the poor man when he was rich. That is why people said to him, “wealth is not filled (Money is always not enough).”

This saying is likened to a person who refuses to support the needy who seek his assistance in his life. Such person continues to despise the possessions he acquires in his life. He wants to accumulate more wealth and then he will start helping the poor, because he does not understand the end of his life, and what will happen to him in the future.

This person is like the businessman who refused to help the poor person who asked help from him, because he too denies those who approach him seeking help in his life. That is why people say to him, “wealth is not filled (Money is always not enough).”

This saying instills in people an idea of helping the needy who need help from them in what they can support them with, so that they can receive blessings of greater success in their lives.

2 Corinthians 8: 12-13.

Luke 21: 1-4

773. NPINI NDITO NHONGE MBUPU.

Akahayile kenako, kingilile kubhanhu abho bhihalalikaga higulya ya bhudito bho npini na nhonge. Uumo obho agayomba, “unpini guli ndito gukila nhonge kunguno gugalimaga mpaka japya jiliwa na bhozugwa ubhugali umo jigigelaga inhonge.” Ung’wiye agashosha, “inonge ili ndito kunguno unpini gugalimaga kunguno ya kupandika jiliwa ijo jigabhejiyagwa nhonge.”

Abhangi bhagayomba, “unpini guli ndito kukila inhonge kunguno bhuli ng’wene adulile gubheja nhonge uigulya, alugulima bhagehu abho bhadulile.” Hunagwene abhanhu bhagayombaga giki, “npini ndito nhonge mbupu.”

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo alingokolo ugulima umukikalile kakwe. Umunhu ung’wunuyo, agabhonaga jidimu ugulima kunguno ya bhugokolo bhobho.

Aliyo lulu, ulu lyushika ilikanza ilyagulya uweyi agabhizaga ogwandya uguja ugujulya. Uweyi adumile ugutumama imilimo imidimu, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “npini ndito nhonge mbupu.”

Akahayile kenako, kalanga bhanhu higulya ya guleka bhugokolo bho gwigulambija gutumama milimo yabho, umukikalile kabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Mithali 14:23.

Waebrania 6:12.

Mathayo 11:28.

KISWAHILI: MPINI MZITO TONGE JEPESI.

Msemo huo ulitokea kwa watu waliokuwa wakibishana juu ya uzito wa mpini na tonge. Mmoja wao alisema, “mpini ni mzito kuliko tonge kwa sababu huwa unalima vyakula vinaiva na kupata tonge.” Mwenzake alijibu, “tonge ni nzito kwa sababu umpini hulima ili kupata chakula ambacho hutengenezwa tonge.”

Wengine walisema, “mpini ni mzito kuliko tonge kwa sababu kila mmoja aweza kuchukua tonge na kula, lakini wanaoweza kulima ni wachache.” Ndiyo maana watu husema kwamba, “mpini ni mzito tonge jepesi.”

Msemo huo, hulinganishwa kwa mtu yule ambaye ni mvivu kulima, katika maisha yake. Mtu huyo, hujisikia vigumu kushika jembe na kuanza kulima kwa sababu ya uvivu wake.

Lakini ukukifika wakati wa kula yeye huwa wa kwanza kwenda kula. Yeye pia hawezi kufanya kazi ngumu, katika maisha yake. Ndiyo maana watu humwambia kwamba, “mpini mzito tonge jepesi.”

Msemo huo, hufundisha watu juu ya kuacha uvivu kwa kujibidisha kufanya kazi zao vizuri, katika maisha yao, ili waweze kupata mafanikio mengi zaidi maishani mwao.

Mithali 14:23.

Waebrania 6:12.

Mathayo 11:28.

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hoes2

food1

ENGLISH: A HANDLE IS HEAVIER THAN A STIFF PORRIDGE PIECE (SPENDING IS EASIER THAN EARNING).

The overhead saying originated from people who were arguing about a weight of a handle and that of a stiff porridge piece. One of them said, “The handle is heavier than a piece of the stiff porridge because one uses a handle to grow food crops which become lump of stiff porridge piece.” His companion replied, “A lump is heavier because of providing people who eat it with strengths for cultivating crops.”

Some said, “The handle is heavier than the lump because everyone can take the lump and eat, but few can cultivate by using a handle.” That is why people say, “a handle is heavy than a stiff porridge piece (spending is easier than earning).”

This saying is likened to a man who is lazy to cultivate, in his life. Such man feels difficult to hold a hoe and start cultivating because of his laziness.

But when it comes time to eat he becomes the first to go and eat. He cannot work hard, in his life. That is why people say to him, “a handle is heavier than a stiff porridge piece (spending is easier than earning).”

This saying, teaches people on how to stop being lazy by striving to do their jobs well, in their lives, so that they can achieve more success in their lives.

Proverbs 14:23.

Hebrews 6:12.

Matthew 11:28.

772. NTI GO MHELA GUTAPILILAGWA KABHILI.

Ulusumo lunulo lulolile munhu uyo obhitaga ng’wipolu lya ndimu nhali. Abhiye bhagang’wila, “udizubhite ung’wipolu linilo kunguno jilihoyi ndimu nhali noyi.” Uweyi agashosha, “ulujunitula nagupela.” Umunhu ng’wunuyo, ahongila duhu moyi, agatulya na ndimi mhali upela mpaka ugapilila ha nti go mhela.

Abhanhu bhung’wila hangi giki adizubhite hangi ung’wipolu linilo, kunguno unti uyo upilila gunuyo, gutapililagwa kabhili. Hunagwene bhagang’wila giki, “nti go mhela gutapililagwa kabhili.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo oliohubha ulekejiwa, umukikalile kakwe. Umunhu ng’wunuyo, aho ohubha adalomba bhulekejiwa, ubhupandika. Aliyo lulu, agabhiza atali uhadikija guhubha hangi, kunguno ya wikolosha bhokwe. Uweyi agabhikoloshaga abhiye kunguno ya gwiganika giki bhagunhekeja duhu.

Umunhu ng’wunuyo, agikolaga nuyo agatulwa na ndimu ugapilila hanti go mhela, kunguno  nuweyi agahubha uelekejiwa, umukikalile kakwe. Aliyo lulu, agabhiza atali ubhikolosha abhiye agwiganikaga giki, agulomba alekejiwe hangi. Hunawene abhanhu bhagang’wilaga giki, “nti go mhela gudapiligwa kabhili.”

Ulusumo lunulo, lolanda bhanhu higulya ya kuleka nhungwa ja gubhikolosha abhichabho, umukikalile kabho, kugiki bhadule gwikala bho mholele na bhichabho bhenebho, umuwikaji bhobho.

Luka 17:11-19.

KISWAHILI: MTI WA KIFARU HAUPONEWI MARA MBILI.

Methali hiyo, humwangalia mtu yule aliyekuwa akipita kwenye poli la wanayama wakali. Wenzake walimwambia, “usipite kwenye poli hilo kwa sababu kuna wanyama wakali.” Yeye alijibu, “wakinifuata nitakimbia.”  Mtu huyo, alipoingia kwenye poli hilo, alifukuzwa na mkali akaenda kuponea kwenye mti wa kifaru.

Watu walimwambia kwamba asipite tena kwenye poli hilo la wanyama wakali, kwa sababu hawezi kuponea tena kwenye mti huo. Ndiyo  maana watu hao walimwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye alikosea, kwa mara ya kwanza akasamehewa, maishani mwake. Mtu huyo, alipokosea aliomba msamaha, akaupata. Lakini basi, alikuwa bado akifanya makosa tena kwa sababu ya ukolofi wake. Yeye huwachokoza wenzake kwa sababu ya kufikiria kwamba, wenzake hao watamsamehe tu.

Mtu huyo, hufanana na yule aliyefukuzwa na mnyama mkali akaponea kwenye mti wa kifaru, kwa sababu naye alikosa akasamehewa, matika maisha yake. Lakini ja ajabu bado anawachokoza wenzake akifikiria kwamba atasamehewa tena. Ndiyo maana watu humwambia kwamba, “mti wa kifaru hauponewi mara mbili.”

Methali hiyo, hufundisha watu juu ya kuacha tabia za uchokozi, katika maisha yao, ili waweze kuishi kwa amani na wenzao, maishani mwao.

Luka 17:11-19.

rhenox.1

man1

tree-3842194__480

ENGLISH: THE RHINOCEROS TREE CANNOT SAVE SOMEONE TWICE (GOLDEN CHANCE NEVER COMES TWICE).

The above proverb looks at the man who was passing through the forest of wild beasts. His colleagues told him, “Don’t pass through that forest because there are wild animals.” He replied, “If they follow me, I will run away.” When he entered it Rhino chased him until he escaped by climbing at a tree.

People told him not to go back through that wild beast forest, because he could not escape from death by using that tree again. That is why the people told him, “the rhinoceros tree cannot save twice.”

The proverb is likened to a man who did wrong for the first time and got forgiveness in his lifetime. Such man apologized after doing wrong. But then he was still making mistakes again because of his cruelty. He irritates his colleagues because of thinking that they would only forgive him.

The man is like the one who was chased away by the wild beast and escaped by climbing at the rhinoceros tree, because he too had sinned and was forgiven, in the course of his life. But strangely enough, he still provokes his colleagues, thinking that he will be forgiven again. That is why people say to him, “the rhinoceros tree cannot save twice.”

This proverb teaches people to stop aggressive behavior, in their lives, so that they can live in peace with each other, in their lives.

Luke 17: 11-19.

762. JANDUGUYO JANUKULAGE NA BHUYEGI: ULIHAYA JIGABU WALIMA NANGHWE?

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo aginhiwa jikolo na ng’wiye uyo olinduguye. Aho winhiwa ijikolo jinijo, agakija ugulumba kunguno uliojidalahija. Uweyi wigongejaga gwinhiwa jikolo ijo jidulile gokala mujigabu guti giki bhajilima nanghwe umunhu ng’wunuyo. Hunagwene abhanhu bhagang’wila giki, “janduguyo janukulage na bhuyegi: ulihaya jigabu walima nanghwe?”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo adina bhulumbi ukubhiye abho bhagangunanaga, umukikalile kakwe. Umunhu ng’wunuyo, agabhadalahijaga abhiye abho bhagangunanaga bho gujibyedeleja ijikolo ijo bhagang’winhaga. Uweyi agajibhonaga jidololo bhuli jene ijo bhaling’winha abhiye, kunguno agigongejaga winhiwe jikolo jitale gukila ijo bhang’winhaga jinijo.

Umunhu ng’wunuyo, agikolaga nuyo aginhiwa jikolo na nduguye, ujidalahija, bho gwigongeja winhiwe ijo jokalile mujigabu, kunguno nuweyi adalumbaga ulu bhang’wambilija abhiye, umukikalile kakwe. Hunagwene bhagang’wilaga giki, “janduguyo janukulage na bhuyegi: ulihaya jigabu walima nanghwe?”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na bhulumbilija ulu bhinhiwagwa jikolo nulu jigabhiza jigehu na ginehe, kugiki bhadule gwikala chiza na bhanhu bhabho, umuwikaji bhobho. Idichiza ugujidalahija ijikolo ija gwinhiwa na bhichabho.

Bhaebrania 12:28.

KISWAHILI: CHA NDUGUYO KIPOKEE KWA FURAHA (KATIKA TUNGA):  WATAKA KAPU ULILIMA NAYE?

Chanzo cha methali hiyo, kilianzia kwa mtu aliyepewa kitu na ndugu yake. Alipopewa kitu kicho hakushukuru kwa sababu alikidharau, kuwa ni kidogo. Alitaka apewe kitu kikubwa cha kuweza kujaa kwenye kapu kana kwamba, walilima naye ndugu yake huyo. Ndiyo maana watu walimwambia kwamba, “cha nduguyo kipokee kwa furaha (katika tunga): wataka kapu ulilima naye?”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hana shukrani kwa wenzake wanaomsaidia, katika maisha yake. Mtu huyo, hukidharau kitu anachosaidiwa kwa kupewa na wenzake. Yeye huviona kuwa ni kidogo kila kitu anachopewa na wenzake, kwa sababu ya kutaka apewe kikubwa zaidi kupita kile alichopewa.

Mtu huyo, hufanana na yule aliyepewa kitu na ndugu yake, akakidharau, kwa kutaka apewe kikubwa cha kujaa kapu, kwa sababu naye hashukuru anapopewa vitu na wenzake, katika maisha yake. Ndiyo maana watu humwambia kwamba, “cha nduguyo kipokee kwa furaha (katika tunga): wataka kapu ulilima naye?”

Methali hiyo, hufundisha watu juu ya kuwa na moyo wa shukrani kwa wale wanaowasaidia kwa kuwapatia vitu mbalimbali, hata kama vikiwa vidogo kiasi gani, ili waweze kuishi vizuri na wenzao, maishani mwao. Siyo vizuri kukidharau kitu cha kupewa na wenzao.

Waebrania 12:28.

farmer2

farmer african-girl

african-women-walking-along-road

ENGLISH: BE  CONTENT  TO  RECEIVE  WHATEVER  THE  AMOUNT  OF  SOMETHING  YOU  ARE  GIVEN.  THIS IS BECAUSE  YOU  DID NOT WORK   FOR  IT (RECEIVE THOSE OF YOUR RELATIVES WITH JOY: YOU WANT THE BASKET DID YOU CULTIVATE WITH THEM?)

The overhead proverb originated from a man who was given a gift by his brother. He was was not grateful because he despised such gift by considering it as a small thing. He wanted to be given a big one enough to fill the basket as if he cultivated together with his brother. That is why people said to him that, “be  content  to  receive  whatever  the  amount  of  something  you  are  given.  This is because  you  did not work   for  it.”

The proverb is likened to a man who has no appreciation to his fellow human beings who help him, in his life. Such person, in turn, despises the gifts that are given to him by his peers. He considers them as small things, because he wants to be given more than what he received.

This person resembles the one who despised what his brother gave to him, by remanding something bigger than that, because he also did not appreciate the gifts which were given to him by his fellows. That is why people tell him, “be  content  to  receive  whatever  the  amount  of  something  you  are  given.  This is because you did not work   for  it.”

This proverb instills in people an idea on how to be grateful to those who help them in various ways, no matter how small their helps can be, so that they can live well with each other, in their lives. It is not good to look down on others.

Hebrews 12:28.

 

761. UNINDI O SHILI HUNI O SHILI.

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo olindaga shili mungunda. Unindi ng’wunuyo ojilindaga ishili jinijo bhuli lushigu, aliyo lulu, ishili jinijo jamanaga jushila duhu.
Nose bhuyibhuja giki, ‘nibhuli jigumanaga juliwa ishili jiniji?” Umo obho uyomba, “ditagi bhukengeji kugiki dudule gudebha chiza.” Aho bhakengela chiza bhubhona giki, gashinaga umunhu uyo olijindaga ishili jinijo, huyo ojilyaga. Hunagwene bhagayomba giki, “unindi o Shili huni o shili.”
Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agajikenagulaga sagala ijikolo jakwe bho weyi ng’winikili, umukikalile kakwe. Umunhu ng’wunuyo, agajimalaga isabho jakwe bho gujitumamila sagala na gujilekanija. Uweyi agajimalaga isabho jinijo aliyo unindi ojo nu weyi ng’winikili.
Umunhu ng’wunuyo, agikilolaga nu nindi o shili uyo ojikamala ishili ijo ojilindaga, kunguno nu weyi agajikenagulaga sagala isabho jakwe. Hunagwene abhanhu bhagang’wilaga giki, “unindi o shili huni o shili.”
Ulusumo lunulo, lolanga bhanhu higulya ya kudebha gujilanghana chiza isabho jabho bho guleka gujikenagula sagala, umukikalile kabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.
Yohana 18:2-5.

KISWAHILI: MLINZI WA KUNDE NDIYE MLAJI WA KUNDE.

Chanzo cha methali hiyo kilitokea kwa mtu aliyekuwa akilinda kunde shambani. Mlinzi huyo wa kunde alikuwa akilinda kila siku, lakini kunde hizo zilikuwa zikiendelea kuisha tu.
Mwishowe walijiuliza kwamba, “kwa nini kunde hizi zinaendelea kuisha?” Mmoja wao alisema, “tufanye utafiti vizuri ili tuweze kufahamu.” Walipofanya utafiki huo, waligundua kwamba, kumbe mtu aliyekuwa akizilinda kunde hizo ndiye aliyekuwa akizila. Ndiyo maana walisema kwamba, “mlinzi wa kunde ndiye mlaji wa kunde.”
Methali hiyo hulinganishwa kwa mtu yule ambaye huiharibu mali yake mwenyewe kwa kuitumia vibaya, katika maisha yake. Mtu huyo, huzimaliza mali zake mwenyewe kwa kuzitumia hovyo. Yeye badala ya kuzitunza mali hizo huziharibu kwa kuzitelekeza na kupangia matumizi mabaya.
Mtu huyo, hufanana na mlinzi wa kunde aliyekuwa akizimaliza kunde hizo kwa kuzila mwenyewe, kwa sababu naye huiharibu mwenyewe mali yake hiyo kwa kuitumia vibaya. Ndiyo maana watu humwambia kwamba, “mlinzi wa kunde ndiye mlaji wa kunde.”
Methali hiyo, hufundisha watu juu ya kuelewa namna ya kuzitunza vizuri mali zao, kwa kuacha kuzitumia kwenye matumizi ya hovyo, ili waweze kupata maendeleo mengi zaidi maishani mwao.
Yohana 18:2-5.

kunde string-beans

peas-

munhu o bhuganda

ENGLISH:  THE GUARD OF THE COW-PEAS IS THE ONE WHO EATS THEM.

The origin of the above proverb came from a man who was guarding a field of legumes. He was guarding it daily, but the legumes were still running out.

Finally they wondered, “Why do these legumes continue to run out?” One of them said, “Let us do a good research so that we can understand what is going on.” When they did such research, they discovered that the person who was guarding the legumes was actually eating them. That is why they said, “the guard of the cow-peas is the one who eats them.”

The proverb is likened to a man who destroys his own properties by abusing them, in his life. He, in effect, squanders his resources on wasteful usage. Instead of safeguarding them, he destroys them by abandoning and plundering them.

Such man is like the caretaker of the legumes who was eating them himself, because he was also destroying his own properties by abusing them. That is why people say to him that, “the guard of the cow-peas is the one who eats them.”

This proverb teaches people on how to have good care of their possessions, by stopping not misusing them, so that they can make more progress in their lives.

John 18: 2-5.