Kashinje Zacharia

560. NUMBA IGABHINZIKILAGA HANYANGO.

Imbuki ya lusumo lunulo ilolile bhubhinziki bho numba. Inumba yiniyo, ulu yubhinzikila hanyango goyo, igabhachibhilaga abha hakaya yiniyo ugufuma ihanze, n’ugwingila umukaya. Hunagwene abhanhu bhagayombaga giki, ‘numba igabhinzikilaga hanyango.’

Ulusumo lunulo lugalenganijiyagwa ku bhanhu abho bhitolile, umukikalile ka witoji bhobho. Abhanhu bhenabho bhadebhile ugwikala kihamo bho gwiyambilija chiza umutumami bho milimo yabho.

Abhoyi bhalijigemelo ukubhubheja bho kaya ukubhichabho, kunguno ya witogwa bhutale ubho bhali nabho, umuwitoji bhobho. Abhanhu bhenabho bhagabhakomelejaga abho bhitogilwe gubhulang’hana chiza uwitogwa bhobho.

Abhoyi bhamanile igiki abhanhu abho bhali muwitoji ulu bhoya ugusangila ung’wenda (uumo obho ujijiwa ugwingila umukaya), ikaya yeniyo idulama. ‘Hunagwene abhanhu bhagayombaga giki, ‘numba igabhinzikilaga hanyango.’

Ulusumo lunulo lolanga bhanhu bhatoleke gwikala na witogwa bho  gwiyambilija guitumama imilimo yabho shigu jose, kugiki bhadule gwikala bho mholele umuwikaji bhobho.

(Ufunuo 3:20).

KISWAHILI: NYUMBA HUVUNJIKIA MLANGONI.

Chanzo cha Methali hii chaangalia uvunjikaji wa nyumba mlangoni. Nyumba ikivunjikia mlangoni, huwazuia watu kupita pale, kwa maana ya wale wa ndani hubaki ndani, na wale walioko nje hubaki huko. Ndiyo maana watu husema kwamba, ‘nyumba huvunjikia mlangoni.’

Methali hii hulinganishwa kwa watu wale waliofunga ndoa, wanaofahamu kuyaishi maisha yao hayo ya ndoa. Watu hao wanafahamu kuishi katika umoja wa kushirikiana vizuri katika utekelezaji wa majukumu yao katika maisha yao. Wao ni mfano wa kuigwa na wana  ndoa wenzao katika kuuishi upendo wao kwenye maisha yao hayo ya ndoa. Watu hao huwahimiza wana ndoa kuulinda vizuri upendo wao kati yao.

Wao wanaelewa kwamba wana ndoa waakiacha kuchangia shuka (kwa maana mmoja ananyimwa unyumba au anazuiliwa kuinga ndani), basi familia hiyo hutetereka. Ndiyo maana watu husema kwamba ‘nyumba huvumjikia mlangoni.’

Methali hii hufundisha wanandoa kuuishi upendo wao kati yao, kwa kushirikiana katika kuyatekeleza majukumu yao siku zote, ili waweze kuishi kwa amani maishani mwao.

(Ufunuo 3:20).

numba1

ENGLISH: THE HOUSE COLLAPSES FROM THE DOOR.

The origin of this proverb is the callapse of a house from its door. The house whose entry collapses prevents people from entering or from coming out; for those inside remain inside, and those outside, remain outside. That is why people say, ‘the house collapses from the door.’

This proverb is use comparatively to refer to married couple, who know how to live their marriage life. Such people know how to live in a cooperative union tat facilitates the execution of their responsibilities in life. Their life is exemplary and inspires marriage life. Such a couple encourages other couples to protect their love for each other. They understand that, when a couple stops sharing a bedsheet (meaning that one is denied marital rights or prevented from entering the house), the family staggers. That is why people say, ‘the house collapses from the door.’

The proverb teaches married couples to live their love for each other, by working together in fulfilling their daily responsibilities, so that they can live in peace forever.

(Revelation 3:20).

559. LIMI BHADABHIMBELAGWA.

Imbuki ya kahayile kenako yingilile ku bhuli bho jiliwa ahikanza lya limi. Umunhu ulu ulya wiguta gete ahikanza linilo ilya limi, adiko ugubhimbelwa kunguno, adulile guja gujutumama milimo mpaka utubha. Umunhu ng’wunuyo agushoka ikaya otubhaga. Hunagwene, abhanhu bhagayombaga giki, ‘limi bhadabhimbelagwa.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agalitumilaga ilikanza ilya limi bho gutumama milimo chiza. Umunhu ng’wunuyo, agajitumilaga ijiliwa ijo ojilyaga bho gutumama milimo yakwe bho bhukamu bhutale, kugiki adule gupandika matwajo mingi ayo gadulile guyilang’hana chiza ikaya yakwe.Uweyi adebhile ugubhalanga abhanhu bhakwe gubhiza bhali kumilimo ahikanza lyabho ilya limi, bho gubhinha jigemelo ja wikaji na bhutumami bhokwe. Umunhu ng’wunuyo agifulaga ibhujiku, kugiki adule guyitumama chiza imilimo yakwe ahikanza ilya limi. Ulu wela ubhujiku, agalyaga wiguta, na kuja kumilimo yakwe, ogatumama mpaga utubha, na ogodoka. Hunagwene abhanhu bhagayombaga giki, ‘limi bhadabhimbelagwa.’

Akahayile kenako, kalanga bhanhu  gulitumila ilikanza ilya limi, bho gwigulambija gutumama milimo yabho, kugiki bhadule gupandika matwazo mingi, umuwikaji bhobho.

(Ufunuo 3:20-21).

KISWAHILI: MCHANA HAWAVIMBIWI.

Chanzo cha msemo huu chatokea katika ulaji wa chakula wakati wa mchana. Mtu akila sana chakula wakati wa mchana, havimbiwi kwa sababu aweza kwenda kufanya kazi mpaka akajisikia njaa. Mtu huyo atarudi nyumbani akijisikia njaa. Ndiyo maana watu husema kwamba ‘mchana hawavimbiwi.’

Msemo huu hulinganishwa kwa mtu yule ambaye huutumia muda wake wa mchana kufanya kazi zake vizuri. Mtu huyo hukifanyia kazi chakula alichokula, kwa kuyatekeleza majukumu yake ambayo humpatia mafanikio ya kuitunza vizuri familia yake. Yeye anafahamu kuwafundisha watu wake kuwa kazini wakati huo wa mchana, kwa sababu ya yeye mwenyewe kuwa mfano wa kufanya kazi vizuri, maishani mwake. Mtu huyo hupumzika wakati wa usiku, ili aweze kuyatekeleza vizuri majukumu yake wakati mchana.

Usiku ukipambazuka, yeye hula chakula na kwenda kazini kwake, ambako hufanya kazi mpaka anajisikia njaa, ndipo hurudi nyumbani. Ndiyo maana watu husema kwamba ‘mchana hawavimbiwi.’

Msemo huu hufundisha watu kuutumia vizuri wakati wao wa mchana kwa kuyatekeleza vizuri majukumu yao, ili waweze kupata mafanikio makubwa maishani mwao.

(Ufunuo 3:20-21).

bhuli bho jiliwa

magwa limi

ENGLISH: THERE IS NO SUCH THING AS OVEREATING DURING DAY TIME.

The origin of this is eating habits during the day. If a person eats too much food during the day, they cannot said to have over eaten because they can go to work and work until they feel hungry. Tht person will come back home hungry. That is why people say, ‘there is no such thing as over eating during day time.’

The saying is used comparatively to refer to a person who spends most of his day working well. The person works and burns the food he/she eats, fulfilling his/her obligations and succeeds in takin good care of his/her family. Such a person knows how to teach others about being at work during the day time, because of himself/herself being the role model in his life. The person rests at night, so he can carry out his/her duties during the day.

In the morning, he/she eats food and goes to his/her place of work, where he/she works until he/she is hungry and then returns home. That is why people say,  Tthere is no such thing as over eating during day time.’

The saying teaches people o make the most of their day, by doing their jobs well so that they can get the most out of their lives.

(Revelation 3: 20-21).

558. BHUTEMI BHUDIINHAGWA KABHILI.

Imbuki ya kahayile kenako ilolile winhiwa bho ng’wa munhu bhutemi. Ubhutemi bhunubho bhobhizaga ikanza lya Ng’wana o Ntemi gwinhiwa bhutale bho h’ikulu. Umunhu ulu winhiwa bhutemi bhunubho mumho ukulaga, kunguno gwingila hikanza linilo abhanhu bhakwe bhagandyaga kung’witana giki uweyi ali Ntemi obho. Hunagwene abhanhu bhagayombaga giki, ‘bhutemi bhudiinhagwa kabhilli.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo wingilaga muwikaji bhupya bho gubhatijiwa. Umunhu ng’wunuyo obyalagwa bhupya bho gwingijiwa ishibhi jakwe gubhitila mubhubhatijiwa bhunubho. Uweyi agandyaga wikaji bhupya ubho gwikala kihamo na Yesu.

Umunhu ng’wunuyo agiikolaga n’uwinhiwa bho bhutemi, kunguno nang’hwe agalumanyiyagwa mubhutemi bho Ng’wa Yesu, uyo alitemi Ntale. Uweyi adabhatijiyagwa kabhili, kunguno ubhubhatijiwa bhugabhinhaga abhabhatijiwa lumenho ulo ludajimilaga. Hunagwene abhanhu bhagayombaga giki, ‘bhutemi bhudiinhagwa kabhilli.’

Akahayile kenako kalanga bhanhu gudebha gubhatongela mukikalile kawiza abhanhu bhabho bho guwikalana ubhung’hana, kugiki bhadule gubhutumamila chiza na bho mholele ubhutale ubho bhalinabho umukaya jabho.

(Waefeso 4:4-6).

KISWAHILI: MTU HAPEWI UFALME MARA MBILI.

Chanzo cha msemo huu chaangalia upewaji wa ufalme kwa mtu. Ufalme huo huja  kwa mtoto wa mfalme ambaye hupewa ukuu wa Ikulu. Mtu huyo aliyepewa ufalme huwa mkuu kwa sababu watu wake huanza kumwita Mfalme wao, kuanzia wakati alipokabhidhiwa ufalme huo. Ndiyo maana watu husema  kwamba, ‘Mtu hapewi ufalme mara ya pili.’

Msemo huu hulinganishwa kwa mtu aliyeanza maisha mapya kwa kubatizwa. Mtu huyo huzaliwa upya kwa kuondolewa dhambi zake kupitia ubatizo huo. Yeye huanza maisha mapya ya kuungana na Yesu.Mtu huyo hufanana na aliyepewa ufalme, kwa sababu naye hushirikiswa ufalme wa Yesu ambaye ni Mfalme Mkuu. Yeye habatizwi mara ya pili, kwa sababu ubatizo huo humuwekea mbatizwa alama isiyofutika. Ndiyo maana watu husema kwamba, ‘Mtu hapewi ufalme mara ya pili.’

Msemo huu hufundisha watu kuelewa kuwaongoza  vizuri watu wao katika njia za haki, kwa kuuishi ukweli, ili waweze kuufanyia kazi vizuri na kwa amani ukuu walio nao katika familia zao.

(Waefeso 4:4-6).

swaziland warior

wigisha1

 

ENGLISH: KINGSHIP IS NOT BESTOWED TWICE.

The basis of this saying is bestowment of kingship. The kingship is given to crown prince. This man to whom the kingship is bestowed becomes great because his people begin to call him their King from the time of his coronation. That is why people say, Kingship is not bestowed twice.’

The saying is used comparatively with reference to someone who starts new life by following baptism. The person is born again through cleasing of his/her sins through that baptism. He/she begins a new life of union with Jesus. This person is like the heir apparent to the throne who has been bestowed with kingship, because he/she is associated with the Kingdom of Jesus, the great King. He/she is not baptized twice, because the baptism leaves an everlasting mark. That is why people say, ‘Kingship is not bestowed twice.’

The saying teaches people about understanding how to lead their people in the ways of justice, by living the truth, so that they can work well and peacefully on their greatness.

(Ephesians 4: 4-6).

557. KALAGU – KIZE: MULULO GO MHELA – MPELO GO NZOKA.

Imbuki ya kalagu yiniyo yilolile nzoka. Inzoka aha yub’itila igamanyikaga, kunguno ya mpelo goyo. Umpelo gunuyo guli jimanyikijo ja nzoka. Hunagwene abhanhu bhagiganilaga giki, ‘mululo go mhela’ bhashosha, ‘Mpelo go nzoka.’

Ikalagu yiniyo igalengajiyagwa kuli munhu uyo agitaga ya bhubhi umukikalile kakwe. Umunhu ng’wunuyo alina nhungwa ja gwibhonela bhanhu na gwituula bhumani bho gubhadalaha abhiye umumahoya gakwe. Uweyi agiikolaga n’umpelo go nzoka, kunguno n’uweyi agitaga ya bhubhi iyo igamanyichaga ukubhanhu. Umunhu ng’wunuyo agagayiyagwa abhanhu bhaguhoya nang’hwe, kunguno bhajidebhile inhungwa jakwe igiki jili jabhubhi. Hunagwene abhanhu bhanebho bhagiganilaga giki, ‘mululo go mhela’ bhashosha, ‘Mpelo go nzoka.’

Ikalagu yiniyo, yalanga bhanhu guleka nhungwa ja bhubhi na gubhadebha abhichacho bho gulola nhungwa jabho, kugiki bhadule gwikala bho mholele na bhichabho umuwikaji bhobho. Yigelelilwe bhuli ng’wene abhize nzugulu matu umukikale kakwe.

(Ufunuo 14:13; Ufunuo 12:13-17; Mthayo 7:15-20; Luka 6:43-45).

KISWAHILI: KITENDAWILI  – TEGA: MBURUTO WA KIFARU – ALAMA YA MPITO WA NYOKA.

Chanzo cha kitendawili hiki chaangalia alama ya nyota alimopitia. Nyoka huacha alama inayomtambulisha kila anapopitia. Alama hiyo humwezesha kila anayeiona kuelewa kuwa amepita nyoka, kwa sababu alama hiyo huonesha umbo lake lilivyo. Ndiyo maana watu hutegeana kitendawili kwamba, ‘mburuto wa kifaru‘ na kujibu ‘Alama ya mpito wa nyoka’.

Kitendawili hiki, hulinganishwa kwa mtu yule ambaye hutenda maovu katika maisha yake. Mtu huyo ana tabia ya kuonea wenzake na kujidai kujua zaidi kuliko wenzake katika maongezi yake. Yeye hufanana na alama ya mpito wa nyoka, kwa sababu hufanya maovu ambayo humtambulisha kwa watu kuwa ndiye aliyeyatenda. Mtu huyo hukosa hata watu wa kuongea naye, kwa sababu watu wanaifahamu tabia yake ilivyo mbaya. Ndiyo maana watu hutegeana kitendawili kwamba ‘mburuto wa kifaru’ na kujibu, ‘Alama ya mpito wa nyoka.’

Kitendawili hiki, hufundisha watu kuacha tabia mbaya na kuwafahamu wenzao kwa kuangalia matendo yao maishani, ili waweze kuishi kwa amani na wenzao maishani. Yafaa kila mmoja awe mwangalifu kwa mwenzake.

(Ufunuo 14:13; Ufunuo 12:13-17; Mathayo 7:15-20; Luka 6:43-45).

nzoka

nzoka1

ENGLISH: I HAVE A RIDDLE – LET IT COME: A RHINO’S TRACE – THE TRACE OF A SERPENT.

The foundation of this riddle is a trace of a snake. The snake leaves a mark that identifies its passage. The mark enables everyone who sees it to understand that a serpent passed, because the mark shows the true nature of the snake. That’s why people pose a riddle, ‘a rhino’s trace’ and repond, ‘The trace of serpent.’

The riddle is used comparatively to refer to a person who does evil in his/her life. The person has a tendency of bullying others and is a much-know in his/her talks. He/she resembles the trace of a serpent, because he/she does evil that identifies him/her as the doer. This person doesn’t get people to talk to, because people know his/her bad behavior. That’s why people pose a riddle, ‘a rhino’s trace’ and repond, ‘The trace of serpent.’

This riddle, teaches people to refrain from bad habits and get to know their peers through their actions, so that they can live in harmony with others. Everyone should be careful with one another.

(Revelation 14:13; Revelation 12: 13-17; Mathayo 7: 15-20; Luke 6: 43-45).

556. NANCHIMA UNG’WANA MHELA ILINDA.

Imbuki ya kahayile kenako ilolile bhuching’wa bho ng’wana o mhela iyo ilinda. Ubhuching’wa bhunubho bhuli bho guchima jisumva jibhili, kunguno uyo alinda, ibhize mhela nulu munhu, agabhizaga alina ng’wiye umugati yakwe. Hunagwene abhanhu bhagayombaga giki, ‘nanchima ung’wana mhela ilinda’.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alinsabhi o jikolo ja mbika ningi aha ng’wakwe. Umunhu ng’wunuyo agikalaga na sabho ningi ijo agajitumilaga nulu agalabhuka munhu ahakaya yakwe gumpija. Uweyi agajigufunyaga duhu, kunguno ojipandika ijikolo ijo jili jingi noyi umuwikaji bhokwe. Umunhu ng’wunuyo, agiikolaga nu munhu uyo  alinda, nulu ndimu iyo ilinda, kunguno n’uweyi alina sabho ijo agajitumilaga nulu kunchala ng’wiye uyo ominyikaga kusibhitali. Hunagwene abhanhu bhagayombaa giki, ‘nanchima ung’wana mhela ilinda.’

Akahayile kenako kalanga bhanhu kubhiza na wisagizu bho gupandika jikolo bhuli ng’wene ijo alijichola umubhutumami bho milimo yakwe, kugiki bhadule gwikala bho mholele na bhichabho umukikalile kabho.

(Mathayo 7:7-8; Luka 11:9-10; Luka 11:13).

KISWAHILI: NIMEMCHOMA MWANA KIFARU ANA HIMILA.

Chanzo cha msemo huu chaangalia kuchomwa kwa  kifaru ambaye ana mimba. Kuchomwa huko kwa kifaru mwenye himila ni hali ya kuumizwa kwa viumbe wawili, kwa sababu mwenye himila, awe mwanadamu au mnyama, ana mtoto ndani ya tumbo lake. Ndiyo maana watu husema kwamba, ‘nimemchoma mwana kifaru ana himila.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni tajiri mwenye mali nyingi nyumbani kwake. Mtu huyo huzitumia mali zake hizo katika kutatua matatizo mbalimbali katika familia yake. Wingi wa mali hizo huweza kumsaidia hata mtu akiumia nyumbani kwake; huchukua mali hizo na kumuwahisha kwenye matibabu hospitalini. Mtu huyo hufanana na yule kiumbe mwenye himila aliyeumia, kwa sababu naye anazo mali ambazo huonekana anapozitumia wakati wa kutatua tatizo fulani katika familia yake. Ndiyo maana watu husema kwamba, ‘nimemchoma mwana kifaru ana himila.’

Msemo huu hufundisha watu kuwa na matumaini ya kupata mafanikio makubwa kila mmoja wao anayejibidisha kutafuta katika utekelezaji wa makukumu yake, ili aweze kuishi kwa amani na wenzake maishani.

(Mathayo 7:7-8; Luka 11:9-10; Luka 11:13).

nsabhi masai

mhela

ENGLISH: I HAVE STABED A BABY IN A PREGNANT RHINO.

The origin of this saying is stabbing of a baby in a pregnant creature. This is a traumatic experience for two beings, because a pregnant being, whether human or animal, has a baby inside her womb. That is why people say, ‘I have stabbed a baby in a pregnant rhino.’

The saying is used comparatively to refer to a rich person with many possessions in his home. The person uses his/her wealth to solve various problems in his/her family. The wealth can even help a person when he or she is injured to get treated in a hospital. This person is like a pregnant creature, because his/her wealth is useful in solving problems in his/her family. That is why people say, ‘I have stabbed a baby in a pregnant rhino.’

The saying teaches people to hope for the greatest success as long as they execute their responsibilities as they should, so that they can live in peace with their peers.

(Matthew 7: 7-8; Luke 11: 9-10).