Kashinje Zacharia

347. NDIMI JA B’ANAKALE JIGALEKA SUMO

Imbuki ya kahayile kenako yingilile ku ndimi ja bhanhu bha kale. Indimi jinijo, galimahoya gabho umuwikaji bhobho. Umumahoya genayo, abhanhu abhingi abha kale b’agayileka mihayo iyo iliyambisila. Iyiniyo hiyo abhanhu abha haha duguyihoyelaga, kunguno ilina bhulangwa bhutale umukati yayo, iyo igitanagwa sumo. Gashinaga guligonhana igiki ‘ndimi ja b’anakale jigaleka sumo.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agalegaka mmenho umuwikaji bhokwe. Immenho jinijo kalikalile kakwe ako kagab’ambilijaga abhiye umumakoye gabho, nu mub’uyegi bhobho. Umunhu ng’wunuyo, adebhile ugubhalunguja abhiye abho akagikalaga nabho. Uwikaji bhokwe bhuli shule ya gwilanga higulya ya gwikala bho mholele na abhanhu umuchalo jakwe. Alisawa ni ndimi ija bhanakale ijo jigaleka sumo, kunguno nang’hwe alileka bhulangwa bho gwikala chiza na bhanhu.

Akahayile kenako kalanga bhanhu higulya ya kuleka lumenho lo kikalile ka mholele na bhanhu umuchalo jabho, kugiki bhadule gupandika matwajo mingi umuwikaji nu mubhutumami bhobho.

Yeremia 6:26.

Waebrania 1:1-2.

KISWAHILI: NDIMI ZA WANAZAMANI ZILIACHA METHALI

Chanzo cha msemo huo chatokea kwenye ndimi za watu wa zamani. Ndimi hizo, yalikuwa maongezi yao ya kila siku. Watu wengi hao watu wa zamani waliacha maneno yenye mafumbo fulani ndani yake, kupitia maongezi hayo. Maneno hayo ndizo methali tuzitumiazo, kwa sababu zina mafundisho makubwa ndani yake. Kumbe ni kweli kwamba, ‘ndimi za wanazamani ziliacha methali.’

Msemo huo hulinganishwa kwa mtu ambaye huacha alama maishani mwake. Alama hizo ni namna ya kuishi kwake mtu huyo, ambako huwasaidia wenzake katika kipindi cha furaha na cha matatizo. Mtu huyo afahamu kuwafariji wenzake walioko kwenye matatizo maishani mwao. Maisha yake mtu huyo ni shule ya kujifunza juu ya kuishi kwa amani na watu maishani. Yeye ni sawa na ndimi za wanazamani ambazo ziliacha methali, kwa sababu naye huacha alama ya kujifunza kuishi vizuri na watu.

Msemo huo hufundisha watu juu ya kuacha alama za kusaidia watu kuweza kuishi kwa amani katika vijiji vyao, ili waweze kupata mafanikio mengi maishani mwao.

Yeremia 6:26.

Waebrania 1:1-2.

beautiful-elderly

ENGLISH: TONGUES OF THE OLD ONES LEFT OUT PROVERBS.

The origin of the above saying comes from tongues of ancestors. Those tongues were speaking words of wisdom in their daily conversations. Many of those ancestors left words with some parables in them. These words are the proverbs we use today because they have a great deal of teaching in them. Then, it is true that ‘tongues of the old ones left out proverbs.’

The saying is compared to someone who leaves a mark on his/her life. The mark or symbols left are a way of living of that person. People can be remembering him/her based on how he/she helped other people on ways to sustain the lives of others in happy and difficult times.

His/her life then becomes a school to learn about how to live in peace with people. He/she is like the old tongues that left out proverbs, a word of wisdom that shapes people’s daily lives. This is why people say, ‘tongues of old ones left out proverbs.’

The above saying teaches people about leaving marks that will help other people to have a decent life and finally have success in life.

Jeremiah 6:26.

Hebrews 1: 1-2.

298. LUTAMBI LUPYA IMALA MAGUTA

Imbuki ya lusumo lunulo ingilile kulutambi ulo lutali lupya. Ulutambi lunulo lugasolaga maguta mingi agagudula guibhacha ikolobhoi. Hunagwene abhanhu bhagayombaga giki, ‘lutambi lupya imala maguta.’

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo alindimu ugwitegeleja imihayo iyo aliwilwa na bhiye. Ugushiga agadule gwitegeleja umunhu ng’wunuyo, agub’iza omalaga mihayo mingi noyi unomeji okwe, aliyo uweyi agabhizaga ndimu duhu ugwelelwa. Hukwene guhaya giki, unomeji okwe agumala mihayo yakwe duhu, bho nduhu uweyi ugwitegeleja. Hunagwene abhanhu bhagang’wilaga, umunhu ng’wunuyo, giki, ‘lutambi lupya imala maguta.’

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na witegeleja bho gudula guidebha chiza imihayo iyo ilihawiza na bhichabho, na guitumamila iyo iliyawiza, umuwikaji bhobho.

Yohana 14:8-9.

KISWAHILI: UTAMBI MPYA HUMALIZA MAFUTA

Chanzo cha methali hiyo chatokea kwenye hali ya utambi mpya. Utambi huo huchukua mafuta mengi ya kutosha kuiwezesha taa kuwaka. Ndiyo maana watu husema kwamba, ‘utambi mpya humaliza mafuta.’

Methali hiyo hulinganishwa kwa mtu ambaye ni mgumu wa kuelewa kile anachoambiwa na wenzake. Mtu huyo humfanya yule anayemwelewesha amalize maneno mengi, bila kuelewa. Mweleweshaji wake huyo, humaliza maneno mengi bila kumwezesha mtu huyo kuelewa, kile anachomwambia. Ndio maana watu humwambia mtu huyo, kwamba, ‘utambi mpya humaliza mafuta.’

Methali hiyo hufundisha watu juu ya kuwa na umakini wa kuelewa mapema kile wanachoelezwa na wenzao, na kukifanyia kazi kile kilicho chema katika kuwaletea maendeleo, maishani mwao.

Yohana 14:8-9.

kerosene-lamp

ENGLISH: A NEW WICK USES A LOT OF KEROSINE

The above proverb stems from a situation of a new wick.The new wick uses a lot of kerosine to keep the light on. This makes people to say, “a new wick uses a lot of kerosine.”

The proverb is used to refer to someone who does not understand what is being told by his/her companion. Such a person makes whoever is explaining something to him/her to use a lot words in vain.That is why people tell such people that, “a new wick uses a lot of kerosine.”

The proverb teaches people to listen and understand what they are told by their companions and use whaever it is good to bring progress to their lives.

John 14: 8-9.

257. UYO WACHA ADABHONAGA NG’WANA.

Imbuki ya lusumo lunulo ilolile munhu uyo ocha uleka bhana. Umunhu ulu ucha agab’izaga adina nduguye nulu bhana, kunguno ung’unuyo wingaga igiki agubhagunanha. Gwike lulu, abho bhalekelagwa imhina jinijo habhanabho abho b’agujilela, na bhana bhenabho bhagubhakalalija bhoyi. Hunagwene abhanhu bhagayombaga giki, ‘uyo ocha adabhonaga ng’wana.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhagab’alelaga chiza abhana abho bhachilwa na bhabyaji bhabho. Bhagabhasomishaga na gubhalela chiza abhana abhapina bhenabho.

Abhanhu bhenabho bhagikalaga bhedeb’ile igiki unimo ugogubhalang’hana abhana bhenab’o guligobhapanga guti bhoyi, kunguno abho bhamala gwinga kuwelelo bhadadulile ugubhabhona abhana abhapina bhenabho. Hunagwene abhanhu bhagayombaga giki, ‘uyo ocha adabhonaga ng’wana.’

Ulusumo lunulo lolanga bhanhu gudebha gubhalela chiza abhana abho bhachilya na bhabyaji bhabho. Ubhudebhi bhunubho bhugubhambilija abhana abho bhalibhapina, ijinagubhasomisha na bhubhalanga kikalile kawiza umuwikaji bhobho. Hukwene guhaya giki, abhapanga kihamo na bhaduguye bha njimiji, ha bhaleji bha bhana abho bhalib’apina, kunguyo, ‘uyo ocha adabhonaga ng’wana.’

(Zaburi 22:6-7; Yohane 19:26 -27).

KISWAHILI: ALIYEKUFA HAONI MTOTO.

Chanzo cha methali hii chaangalia mtu aliyefariki akaacha watoto. Mtu akifa huwa hana ndugu wala watoto, kwa sababu huyo hawezi kuwasaidia. Hivyo, walioachiwa yatima hao, wakiwemo ndugu za marehemu, ndio wale watakaowalea watoto hao. Yatima hao watawaangalia na kuwategemea hao walio hai. Ndiyo maana watu husema kwamba, ‘aliyekufa haoni mtoto.’

Methali hiyo hulinganishwa kwa watu wale wawaleao vizuri watoto yatima. Watu hao huwasomesha na kuwapatia malezi yawezayo kuwasaidia watoto hao katika maisha yao. Watu hao, waelewa kuwa, jukumu la kuwalea watoto yatima ni la watu walio hai kama wao kwa sababu wazazi wa watoto hao, walishafariki dunia, hivyo hawawezi kuwaona yatima hao. Ndiyo maana watu husema kwamba, ‘aliyekufa haoni mtoto.’

Methali hiyo hufundisha watu kupokea jukumu la kuwalea watoto yatima. Upokeaji wa jukumu hilo, utawasaidia watoto yatima wengi katika kupata watu wa kuwasomesha na kuwapatia malezi yawezayo kuwasaidia kuishi maisha mema. Ndiyo maana watu kusema kwamba, watu walio hai ikiwa ni pamoja na ndugu zake marehemu, ndio walezi wa watoto hao yatima, kwa sababu, ‘aliyekufa haoni mtoto.’

Zaburi 22:6-7.

african-child1

cross1

ENGLISH: THE DEAD PERSON DOES NOT SEE A CHILD.

The origin of this proverb is the deceased who left children. When a person dies, he has no brothers or children, because he cannot help them. As such, those who have been left behind, including the relatives of the deceased, are the ones who will raise the orphaned children. The orphans will expect help from those who are alive. That is why people say, ‘The dead person does not see a child.’

The proverb is used comparatively to commend those who properly raise orphans. These people provide the orphans with education and the care that they need in their lives. Those people take the responsibility of providing the orphans with education and upbringing that can help them in their future lives.

Those people understand that the responsibility of raising the orphaned children is under those who are alive because their parents passed away and, hence, cannot see the orphans. That is why people say, ‘The dead person does not see achild.’

This proverb instills in people the sense of accepting the responsibility of raising orphans. Accepting such a responsibility helps the orphans to get people who can support provision of their education and care for better lives. That is why people say that, the living people, including the relatives of the deceased, are the guardians of the orphans, because, ‘The dead person does not see a child.’

(Psalm 22: 6-7).

221. ENHAGA NAGUB’IKILE UMO NGOSO JIDASHIKAGA

Imbuki ya lusumo lunulo ilolile bhulanghani bho ginhu ija solobho umulamu bho bhanhu. Lugatumilagwa na bhanigini ulu nhigini nheb’e aligusija jiliwa, nulu alijileka sagara.

Ulu ung’wiye umhona alita chene agung’wila giki, ‘enhaga nagub’ikile umo ngoso jidashigaga.’ Ulung’winha wilya, gitumo bhandikila abha Pd. Don Syberts MM na Pd. Joseph Healey MM, umujitabho jabho ijo jigitanagwa ‘Kueneza Injili kwa Methali.’ Uk. 15.

Ugokabhili, ulusumo lunulo lugatumamililagwa na bhabhyaji, abho alihaya gubhalanghanija abhana b’ab’o sabho, nulu jiliwa, kugiki jidule gubhambilija ahashigu ijahabhutongi.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhamanile ugulanghana chiza ijikolo jabho, ni jabhichacho, umuwikaji bhobho, kugiki jikije ugujimila, nulu jikije ugubhipa. Abhanhu bhenabho bhagabhalangaga abhichabho ugujilanghana iginhu ni sabho jabho ijo jilikihamo na jiliwa na jizwalo.

Ulusumo lunulo lolanga bhanhu higulya ya solobho ya sabho, nulu jiliwa, kugiki bhadule ugujilanghana iginhu jinijo jikije ugubhipa sagara. Abhanhu bhenabho bhagabhutumilaga ubhumani bho solobho yiniyo umu gujilanghana ijikolo jabho, kugiki jidule ugubhenbhela maendeleo umuwikaji bhobho.

Methali 22:6.

Kumbukumbu 6:4-7.

Mathayo 6:19-21.

Luka 12:15-21.

KISWAHILI: LETA NIKUWEKEE MULE AMBAMO PANYA HAWAFIKI

Chanzo cha methali hiyo huangalia utunzaji wa vitu mhimu maishani. Hutumika kati ya watoto, ikiwa mtoto fulani anachezea chakula au hukiacha chakula hicho hovyo. Mwenzake akimwona anafanya hivyo humwambia, ‘leta mikuwekee mle ambamo panya hawafiki.’ Akimpa anakila, kama walivyoandika Pd. Don Syberts MM na Pd. Joseph Healey MM, katika kitabu chao kiitwacho ‘Kueneza Injili kwa Methali.’ Uk. 15.

Pili, methali hiyo hutumika kwa wazazi watakao kuwatunzaia watoto wao mali au chakula ili kiweze kuwasaidia baadaye.

Methali hiyo hulinganishwa kwa watu wafahamuo kuvitunza vizuri vitu vyao na vya wenzao maishani mwao, ili visipotee au visiharibike. Watu hao huwafundisha pia wenzao namna ya kuvitunza vitu au kuzitunza mali zao kama vile chakula na mavazi.

Methali hiyo huwafundisha watu juu ya umuhimu wa mali au chakula ili waweze kuvitunza visije vikaharibika hovyo. Watu hao huutumia uelewa wa umuhimu huo katika kuvitunza vitu vyao ili viweze kuwaletea maendeleo maishani mwao.

Methali 22:6.

Kumbukumbu 6:4-7.

Mathayo 6:19-21.

Luka 12:15-21.

rat-

ENGLISH: BRING IT I KEEP FOR YOU WHERE THE RATS DON’T REACH

The overhead proverb focuses on the care of important things in life. It applies to children in situations whenever one is seen to be joking with something valuable like food or any other important materials. When a partner beholds such careless behavior by the counterpart, he/she tells the offender, ‘Bring it I keep for you where the rats don’t reach.’ Fr. Donald Sybertz MM and Fr. Joseph Healey MM, in their book entitled ‘Spreading the Gospel in Proverbs.’ p. 15, wrote.

Secondly, the proverb applies to parents who are keen on taking care of their wealth or possessions in order to benefit their children in future.

The proverb is compared to people who understand how to take good care of their own possessions as well as other people’s, so that they (possessions) are neither destroyed nor lost. Through this, people are also enlightened on how to take care of things, or to keep their property such as food and clothing.

Such proverb teaches people about the importance of assets or food, so that they can keep these valuables from damage or wastage. As such, the people develop a sense of care for their belongings, which in turn impacts their lives positively.

Proverbs 22: 6.

Deuteronomy 6: 4-7.

Matthew 6: 19-21.

Luke 12: 15-21.