Kashinje Zacharia

515. KALAGU – KIZE. ALITAAMA MASONGA NUBHUTA ADINABHO:- NUNGU.

Imbuki ya kalagu yiniyo yilolile ndimu iyo igitanagwa nungu. Inungu kali kalimu kadoo ako kali na mifa pye umili gogo. Amifa genayo kagagatumilaga bho gubhachimila abhanishi bhako, ulu bhukubhukila. Hunagwene abhanhu bhagiganilaga giki, ‘alitaama masonga nubhuta adinabho’ bhashosha, ‘Nungu’.

Ikalagu yiniyo igalenganijiyagwa kuli munhu uyo agateganilaga nimo nulu mhayo uyo adagudulile. Umunhu ng’wunuyo agajimijaga makanza mingi, kunguno ya gulihadika kulitumama ilinimo ilo lidalenganilile n’ubhudula bhokwe.

Uweyi alemile nulu gulomba wambilijiwa bho gugutumama unimo gunuyo gufumila kubhiye. Abhiye abho bhadebhile igiki adinabho ubhudula ubho gugushisha unimo gunuyo bhagang’wilaga giki, ‘alitaama masonga nubhuta adinabho’ bhashosha, ‘Nungu.’

Ikalagu yiniyo yalanga bhanhu gwideta chiza haho bhatali ugwandya uguitumama imilimo yabho, kugiki bhadizutegana sagala bho gujimija makanza na nguzu jabho kunimo uyo bhadagudulile.

(Luka 14:28-32).

KISWAHILI: KITENDAWILI   –  TEGA: ANARUSHA MISHALE ILHALI HANA UPINDE –NUNGUNUNGU.

Chanzo cha kitendawili hiki chaangalia mnyamapori aitwaye nungunungu. Mnyama huyo ni mdogo, ambaye ana miiba mwili mzima. Miiba hiyo huitumia kuwachomea maadui zake wanapomvamia. Ndiyo maana watu hutegeana kitendawili kwamba, ‘anarusha mishale ilhali hana upinde’ na kujibu, ‘Nungunungu.’

Kitendawili hiki hufananishwa kwa mtu yule ambaye hujidai kufanya kazi ambayo hana uwezo nayo. Mtu huyo hupoteza muda mwingi bure kwa sababu ya kulazimisha kuifanya kazi iliyo nje ya uwezo wake. Yeye hataki hata kuomba msaada kutoka kwa wenzake ambao wanaweza kuifanya vizuri kazi hiyo. Wenzake wale wanaomfahamu kwamba hana uwezo wa kuifanya kazi hiyo humwambia kwamba ‘anarusha mishale ilhali hana upinde’ na kujibu, ‘Nungunungu.’

Kitendawili hiki chafundisha watu kufikiri kwanza kabla ya kuamua kufanya kazi zao, ili wasiharakishe ovyo wasije wakapoteza muda katika kufanya kazi wasizoziweza.

(Luka 14:28-32).

nungu nungu

ENGLISH: I HAVE A RIDDLE- LET IT COME: HE/SHE SHOOTS ARROWS WITHOUT A BOW – A PORCUPINE.

The origin of this riddle is a porcupine. This is a small wild rodent with squills or spines all over its body. The animal uses the squills for defence against its enemies. That is why people pose a riddle, ‘He shoots arrows without a bow’ and reply, ‘A porcupine.’

This riddle is used to warn people who force themselves to perform tasks that are beyond their capabilities. A person who tries to do that wastes one’s time because of forcing himself/herself to do something he/she is not capable of. Such a person doesn’t even want to ask for help from his/her colleagues, who can do the job well. His/her colleagues who know that he/she is unable to do the job tell him/him the riddle, ‘He shoots arrows without a bow’ whose reply is ‘a porcupine.’

This riddle teaches people to think first before doing their jobs, so that they do not hurry, lest they waste time in performing tasks they are not capable of.

(Luke 14: 28-32).

514. DILU GUSULUJA MHINDI GUBHALA.

Imbuki ya kahayile kenako ilolile bhujinja bho bhasuluja bha ginhu josejose. Ulu wela ubhujiku abhanhu bhenabho bhagabhukaga dilu bhandya gusuluja jikolo mpaga mhindi. Ulu yushiga inhimbi yiniyo, abhoyi bhagigashaga bhandya gujibhala ihela ijo bhajipandikaga. Hunagwene abhanhu bhagayombaga giki, ‘dilu gusuluja imhindi gubhala.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agigulyambijaga gwichobhela milimo bho njila ningi umuwikaji bhokwe. Umunhu ng’wunuyo bhugelaga ubhujiku wanguha kuja gujutumama milimo yakwe bhuli lushigu. Alemile ugulijimija sagala ilikanza lyakwe. Uweyi agikolaga n’unsuluja, uyo agacholaga sabho umulikanza lya limi, kugiki ibhujiku adule gwifula na gujibhala ijo ojipandikaga, kunguno n’uweyi agatumamaga bho bhukamu bhutali imilimo yakwe. Uweyi agabhalanjaga na bhiye ubhukamu bho guitumama chiza imilimo yabho yiniyo. Hunagwene agabhawilaga abhanhu giki, ‘dilu gusuluja imhindi gubhala.’

Akahayile kenako kalanga bhanhu gukomeja gutumama milimo umumakanza aga limi, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho bhunubho.

(Mathayo 7:7-12; Mathayo 13:44-46; Luka 11:9-11).

KISWAHILI: ASUBUHI BIASHARA JIONI MAHESABU.

Chanzo cha msemo huu chaangalia uuzaji wa kitu chochote wa wafanyabiashara. Wafanyabiashara hao huamka asubuhi na kwenda kuuza bidhaa zao mpaka jioni. Ukifika muda huo wa jioni, hutulia kwao na kuanza kuhesabu pesa walizopata siku hiyo. Ndiyo maana watu husema kwamba, ‘asubuhi biashara jioni mahesabu.’

Msemo huu hulinganishwa kwa mtu yule ambaye hujitafutia mali kwa bidii kwa kutumia njia mbalimbali katika maisha yake. Mtu huyo huamka mapema asubuhi na kuwahi kwenda kazini kwake kila siku. Hataki kupoteza muda wake ovyo. Yeye hufanana na mfanyabiashara yule atafutaye mali muda wa mchana, ili usiku aweze kuhesabu pesa alizozipata, kwa sababu naye hufanya kazi zake kwa bidii wakati wa mchana, na usiku hufanya tathimini ya yote aliyoyatekeleza mchana. Yeye huwafundisha pia wenzake kufanya kazi zao vizuri na kwa bidii. Ndiyo maana huwambia watu kwamba ‘asubuhi biashara jioni mahesabu.’

Msemo huu hufundisha watu kufanya kazi zao kwa bidii kubwa wakati wa mchana, ili waweze kupata mafanikio mengi maishani mwao.

(Mathayo 7:7-12; Mathayo 13:44-46; Luka 11:9-11).

fish-market

fish-market1

ENGLISH: MORNING TIME IS FOR BUSINESS AND EVENING TIME IS FOR ACCOUNTING.

The origin of this saying is the traders’ sales of anything. The traders get up in the morning to go and sell their products until evening time. During evening time, the trader settles down and starts counting the money they earned that day. That is why people say, ‘Morning time is for business and evening time is for acounting.’

The saying is used comparatively to refer to a person who works hard in various ways throughout his/her life to get wealth. This person wakes up early in the morning and goes to work every day. He/she does not want to waste time. He/she is like the trader works harder during day time so that he/she rests by night and counts the money he/she has earned, because he/she also works hard during the day and at night makes an assessment of all that he/she has accomplished by the day. He/she also teaches others to do their jobs well and diligently. That is why he/she tells people, ‘Morning time is for business and evening time is for acounting.’

The saying teaches people to work hard during day time so that they can register more success in their lives.

(Matthew 7: 7-12; Matthew 13: 44-46; Luke 11: 9-11).

513. UYO AGAJAGA BHO GWIKE ADULENGANILA NUYO AGIGASHAGA BHO GWIKE.

Imbuki ya lusumo lunulo, yilolile bhanhu bhabhili.  Umunhu uogwandya alinsiminzi, uo kabhili aling’wigashi. Umunhu uyo agasiminzaga bho dalali ung’wene adulile gupandika josejose, umulugendo lokwe lunulo.

Aliyo lulu, umunhu uyo agigashaga dalali, ungwene adapandikaga nulu ginhu josejose, kunguno uweyi agikalaga asagile haho kaya duhu. Hunagwene abhanhu bhagayombaga giki, ‘uyo agajaga bho gwike adulenganilila nuyo agigashaga bho gwike.’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agapandikaga sabho, kunguno ya bhukamu bhokwe ubho gutumama milimo. Uweyi alemile uwinogolelwa bho gutumama milimo aha ng’wakwe. Adazunije ugwikala wigashije bho nduhu nimo gose gose, kunguno adebhile igiki ung’wigashi uo bhuli makanza adapandikaga jose jose.

Kuyiniyo lulu, agabhalanjaga abhanhu bhakwe higulya ya gwigulambija kutumama milimo yabho, kugiki bhadule gupandika sabho ja gudula gubhambilija ijinagujibheja chiza ikaya jabho. Hunagwene agabhawilaga abhanhu giki, ‘uyo agajaga bho gwike adulenganilila nuyo agigashaga bho gwike.’

Ulusumo lunulo, lolanga bhanhu higulya ya gutumama milimo yabho, bho bhukamu bhutale, kugiki bhadule guleka winogolelwa, bho guitumama  imilimo yabho yiniyo. Ubhukamu bho milimo bhunubho, bhugubhambilija ijinagujibheja chiza ikaya jabho.

Mithali 20:4.

2Wathesalonike 3:7-12.

KISWAHILI: YULE ANAYEENDA BURE SI SAWA NA ANAYEKAA BURE.

Chanzo cha methali hiyo, chaangalia watu wawili. Mmoja ni mtembeaji, mwingine ni mkaaji. Mtu yule anayetembea bure huweza kupata chochote, katika safari yake hiyo.

Lakini mtu yule ambaye, hukaa bure kwa muda wote, hapati chochote, kwa sababu yeye hutumia muda wake wote akiwa nyumbani tu. Ndiyo maana watu husema kwamba, ‘anayeenda bure si sawa na anayekaa bure.’

Methali hiyo, hulinganishwa kwa mtu yule, ambaye hupata mali kwa sababu ya bidii yake ya kufanya kazi. Yeye hataki uvivu wa kutokufanya kazi kwenye familia yake. Huwakataza watu wa nyumbani kwake kukaa bila kufanya kazi yoyote, kwa sababu anafahamu kwamba, yule anayekaa bure muda wote hapati chochote.

Kwa hiyo basi, yeye huwafundisha watu wake namna ya kuongeza bidii ya kufanya kazi, ili waweze kupata mali za kuwasaidia katika kuziendeleza vizuri familia zao. Ndiyo maana yeye huwaambia watu kwamba, ‘anayeenda bure si sawa na anayekaa bure.’

Methali hiyo, hufundisha watu juu ya kuyatekeleza majukumu yao kwa bidii kubwa, ili waweze kuacha uvivu kazini. Bidii hiyo, itawasaidia katika kuziletea maendeleo familia zao.

Mithali 20:4.

2Wathesalonike 3:7-12.

fish-market1

nsimizi

ENGLISH:  ONE WHO GOES FREE IS NOT THE SAME AS ONE WHO LIVES FREE.

The source of the above proverb, came from two people. The first one used to walk from one place to another, while the second one used just to stay at home. The free walker managed to find jobs, in his or her journey.

But the one who stays free  at home all the time, got nothing, because he/she spent all the time just by staying without doing anything. That is why people say, ‘One who goes free is not the same as one who lives free.’

Such proverb is then compared to the person who earns a living because of his/her hard working life. This person does not want laziness of not working at his family. He forbids his/her family members to stay idle, because he/she knows that the one who stays the whole time without working, does one earn anything.

Therefore, this person teaches other people on how to increase their efforts in hard working activities, so that they can find many basic needs  enough to take care of their families. That is why this person tells people that, ‘One who goes free is not the same as one who lives free.’

Such proverb imparts in people an idea of carrying out their tasks with great effort, so that they can stop laziness at work. This effort will enable them to get basic needs for improving their families.

Proverbs 20: 4.

2Thessalonians 3: 7-12.

512. WAMBA GUDUHU.

Imbuki ya kahayile kenako yilolile litina lya ng’halanga, ilo lili litale aliyo litina bhana umugati yalyo. Ilitina lyinilo liganzaga ibala itale, aliyo umugati yalyo nduhu amatwajo ayo gajilanijije n’ubhutale bholyo. Ilyoyi lilitale aliyo litina bhana umugati yalyo. Hunagwene abhanhu bhagayombaga giki, ‘wamba guduhu’.

Akahayile kenako kagalenganijiyagwa kuli munhu uyo alintale aliyo adina masala. Umunhu ng’wunuyo ubho gunhola umili gokwe, gulintale aliyo amasala gakwe gabhizile guti ga nigini. Uweyi wikolile ni litina ilitale ilya ng’halanga, ilo liti na bhana, kunguno ali munhu ntale, aliyo adina masala.

Umunhu uyo adina masala agaguyilang’hanila ikaya yakwe, bhuli ng’wene agijilaga duhu hoyi. Abhazenganwa bhakwe habho bhagabhalanjaga abhanhu bhakwe ugwikala chiza na bhanhu, kunguno bhadebhile igiki uweyi alintale, aliyo amasala nduhu. Hunagwene bhagang’wilaga giki, ‘wamba guduhu.’

Ikalagu yiniyo yalanga bhanhu gubhiza na miito gawiza, ayo gajilanijije na kakulile kabho, kugiki bhadizubhiza bhatale, aliyo amiito gabho gali gasagala. Amiito genayo gagiganikilagwa giki, galigabhugayiwa bho masala.

(Mathayo 5:13-16; Yahane 8:31-32; Mithali 8:5-12).

KISWAHILI: UMESTAWI PASI NA KITU.

Chanzo cha msemo huu chaangalia shina la karanga, ambalo ni kubwa lakini halina watoto ndani yake. Shina hilo hutambaa sehemu kubwa, lakini ndani yake huwa halina matunda yanayolingana na ukubwa wake. Lenyewe ni kubwa, lakini halina watoto ndani yake. Ndiyo maana watu husema kwamba, ‘umestawi pasi na kitu.’

Msemo huu hulinganishwa kwa mtu yule ambaye ni mkubwa, lakini hana akili. Mtu huyo ni mkubwa kwa kumwangalia, lakini akili yake ni kama ya mtoto mdogo. Yeye hufanana na shina la karanga ambalo ni kubwa, lakini halina watoto ndani yake, kwa sababu naye ni mkubwa, lakini hana akili.

Mtu huyo hana akili za kuendeshea familia yake, kwa sababu kila mmoja hujiendea mwenyewe tu. Majirani zake ndio huwafundisha watu wa familia yake namna ya kuishi vizuri na watu, kwa sababu wao wanamfahamu kwamba yeye ni mkubwa, lakini hana akili. Ndiyo maana watu humwambia kwamba, ‘umestawi pasi na kitu.’

Msemo huu chafundisha watu kuwa na matendo mema yanayoendana na kukua kwao, ili wasiwe wakubwa, lakini matendo yao yakawa ya ovyo. Matendo hayo ya ovyo hufikiriwa kwamba ni ya wale waliookosa akili.

(Mathayo 5:13-16; Yahane 8:31-32; Mithali 8:5-12).

nhalanga1

groundnuts

ENGLISH: BIG FOR NOTHING.

The origin of this saying a peanut plant that is large, but has no nuts under it. The plant, however, covers a large part of the ground, but has no yield at all. It is large, but has nothing under it. That’s why people say, ‘Big for nothing.’

The saying is compared to a person who has grown big, but with no brains. The person looks big, but his/her brains are like that of a small child. He/she is like that large without nuts, because he/she is big, but no brains.

That person lacks mental ability to run his/her family properly, because each of the family members goes their own way. The neighbors are the ones who teach the children to relate well with others, because they know that the family head is big for nothing. That is why people call him/her, ‘Big for nothing.’

This saying teaches people about doing good deeds that are related to their growth, so that they do not become big for nothing.

(Matthew 5: 13-16; Yahane 8: 31-32; Proverbs 8: 5-12).

511. KALAGU – KIZE. NUMBA YANE ILI NA NG’HINGI IMO:- B’OB’A.

Imbuki ya kalagu yiniyo ilolile kigelele ka b’ob’a. Ub’ob’a jili ginhu ijo jigazwaga hasi jimila zigi, guti ng’hingi. Ijoyi jigazwaga mumakanza ga jidiku ulu yutula mbula nhale, kunguno ya fulo ya mbula yiniyo. Giko lulu, jigikolanijiyagwa na numba ya ng’hingi, kunguno jigimilaga chiza zigi guti ni ng’hingi. Hunagwene abhanhu bhagiganilaga giki, ‘numba yane ili na ng’hingi imo’ bhashosha giki ‘B’ob’a’.

Ikalagu yiniyo, igalenganijiyagwa kuli munhu uyo alina bhushikanu bho gwima zigi umu bhuzunya bhokwe, nu mukikalile kakwe. Umunhu ng’wunuyo, alemile ugushoka numa, nulu uguchalanijiwa na mahuli, umukikalile ka bhuzunya bhokwe.

Uweyi agimaga zigi umubhukamu bho gutumama milimo yakwe. Agawikalanaga ubhung’hana bho gwikala na bhanhu chiza umugunamya Unsumbi wi Gulu na Nsi.

Agikolaga ni ng’hingi iyo igilang’hanaga inumba ngima, iya b’ob’a, kunguno nang’hwe wimilile zigi umubhuzunya n’umukikalile kakwe. Agabhalanjaga na bhiye nzila ja gwima zigi pye amakanza umubhuzunya nu mukikalile akabhuli lushigu. Hunagwene agabhaganilaga abhanhu giki, ‘numba yane ili na ng’hingi imo’ bhashosha, ‘B’ob’a.’

Ikalagu yiniyo yalanga bhanhu gwima zigi umubhuzunya bhobho n’umukikalile kabho, kugiki bhadule gushika ng’wigulu. Yigelelilwe bhabhize higiki makanza gose aga wikaji bhobho, kugiki bhadizubhiza bhadedelehu umuguzunya gobho.

(1Wakorintho 3:11-12; Waefeso 6:10-17; Yakobo 1:1-4).

KISWAHILI: KITENDAWILI   –   TEGA: NYUMBA YANGU INA NGUZO MOJA – UYOGA

Chanzo cha kitendawili hiki chaangalia mwonekano wa uyoga. Uyoga ni mmea unaoota chini, na kusimama imara kama nguzo. Wenyewe huota kipindi cha masika zinaponyesha mvua kubwa, kwa sababu ya unyevu. Uyoga hufananishwa na nguzo, kwa sababu ya kusimama kwake imara kama nguzo. Ndiyo maana watu hutegeana kitendawili kwamba, ‘nyumba yangu ina nguzo moja’ na kujibu, ‘Uyoga’.

Kitendawili hiki hufananishwa kwa mtu yule ambaye ana ukomavu wa kusimama imara katika imani, na katika maisha yake. Mtu huyo, huwa hataki kurudi nyuma wala kuyumbushwa na mawimbi ya namna mbalimbali katika maisha na imani yake.

Yeye husimama imara katika utekelezaji wa majukumu yake. Hivyo, mtu huyo huuishi ukweli kwa kuishi na watu vizuri katika kumwamini Muumba wa Mbingu na Dunia.

Ndiyo maana yeye hufanana na nguzo inayoilinda nyumba ya uyoga, kwa sababu naye husimama imara katika imani yake na maishani mwake. Yeye pia huwafundisha watu wengine kuwa imara siku zote katika imani yao na maishani mwao. Ndiyo maana watu hutegeana kitendawili kwamba, ‘nyumba yangu ina nguzo moja’ na kujibu, ‘Uyoga.’

Kitendawili hiki hufundisha watu kusimama imara katika imani yao kwa Muumba wao, ili waweze kufika mbinguni. Yafaa watu hao wawe macho wakati wote wa maisha yao, ili wasije wakawa walegevu katika imani yao.

(1Wakorintho 3:11-12; Waefeso 6:10-17; Yakobo 1:1-4).

bhobha

bhobha1

 

ENGLISH: I HAVE A RIDDLE – LET IT COME: MY HOUSE HAS ONE PILLAR – A MUSHROOM.

The origin of this riddle is the appearance of mushrooms. Mushrooms are fungi that grow on the ground, and stand like pillars. They usually grow during rainy season when it rains heavily, because of the soil moisture. They are likened to pillars because they stand strongly on the ground like pillars. That is why people pose a riddle, ‘My house has one pillar’ and reply, ‘A mushroom’.

This riddle is used to liken the mushroom to a person who is mature in terms of religious faith and stands firm to it in his/her life. Such a person does not turn his/her back. Neither is his/her faith swayed by any kinds of waves.

He/she stands firm in discharging his/her duties. Thus, he/she lives the truth by relating well with others while having confidence in the Creator of Heaven and Earth. That is why he/she is like a pillar supporting the mushroom, because he/she too stands firm in his/her faith and in his/her life. The person also teaches others about always being strong in their faith and in life. That is why people pose this riddle, ‘My house has one pillar’  and reply, ‘A mushroom.’

This riddle teaches people about standing firm in their faith and having confidence in their Creator, so that they can be received in heaven. It is necessary for such people to be vigilant for the rest of their lives, lest they become weak in their faith.

(1 Corinthians 3: 11-12; Ephesians 6: 10-17; James 1: 1-4).