zakaria Kashinje

1543. SUKUMA: UMAYU ALI NHINGI YA NUMBA.

Ulusumo lunulo lufumilile kulikujo lya kikalile ka bhanhu bha muafrica. Uloyi luhoyelile nhingi iyo igatumamaga nimo goguyibhucha pye inumba. Gitumo inhingi igabhubhukijaga ubhudito bho numba pye, giko nu mayu nang’hwe agayibhuchaga pye ikaya yakwe gubhitila mubhutogwa bhokwe, ikujo na nguzu jakwe jinijo umukikalile kakwe kenako. Hunagwene abhanhu bhaganhayaga giki, “umayu ali nhingi ya numba.”

Usulumo lunulo lugalenganijiyagwa kuli munhu uyo ali na bhutogwa bho guyilanhana chiza ikaya yakwe umuwikaji bhokwe bhunubho. Umunhu ng’wunuyo, agayilanhanaga chiza ikaya yakwe kunguno ya bhutogwa bhokwe bhunubho umuwikaji bhokwe bhunubho. Uweyi agadujaga uguyilela chiza ikaya yakwe kunguno ya bhutogwa bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo, agikolaga nu mayu uyo agayidilila chiza ikaya yakwe kunguno nuweyi alina bhutogwa bho gubhalela chiza abhanhu bhakwe bhenabho, umuwikaji bhokwe bhunubho. Hunagwene abhanhhu bhagang’witanaga giki, “umayu alinhingi ya numba.”

Usulumo lunulo lolanga bhanhu higulya ya gubhiza na bhutogwa bho gubhakuja abhamayu na gubhambilija chiza kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Mithali 31:10–31.

Mithali 1:8–9.

Kutoka 20:12.

Tito 2:3–5.

Isaya 66:13.

SWAHILI: MAMA NI NGUZO YA NYUMBA.

Asili ya methali hii inatokana na hekima ya kitamaduni inayopatikana katika tamaduni mbalimbali barani Afrika. Metheli hiyo huzungumzia juu ya nguzo imara inayofanya kazi ya kulitegemeza jingo zima. Kama vile nguzo inavyobeba uzito wa nyumba na kuiweka imara, mama pia hutegemeza familia kupitia upendo wake, majitoleo yake, hekima, na kazi ngumu maishani mwake. Ndiyo maana watu husema kwamba, “mama ndiye nguzo ya nyumba.”

Methali hii hulinganishwa kwa mtu mwenye upendo wa kweli wa kutunza familia yake maishani mwake. Mtu huyu ndiye msingi wa maisha ya familia kwa sababu ya kuwapa wanafamilia upendo, matunzo, mwongozo, na utulivu unaounganisha familia. Yeye hufanikiwa kuwalea vizuri wanafamilia wake kwa sababu ya upendo wake huo wa kweli maishani mwake.

Mtu huyu hufanana na yule mama mwaminifu, anayejali familiya yake mvumilivu, na uwajibikaji ambaye aliitunza vizuri na upendo, kwa sababu naye pia huwalea watoto wake viziri kwa kuwatia moyo na kufanya kazi bila kuchoka mpaka akafikia hatua ya kudumisha amani, umoja, na furaha katika familia yake hiyo. Ndiyo maana watu humuita nguzo kwa kusema kwamba, “mama ndiye nguzo ya nyumba.”

Methali hii huwafundisha watu kuhusu: kuwaheshimu akina mama. Kuthamini majitoleo ambayo akina mama hutoa kwa ajili ya familia zao. Kutambua kwamba upendo, utunzaji, na uwajibikaji huimarisha nyumba. Kuwatia moyo wazazi katika kujenga familia zao kwa imani, hekima, na tabia njema. Kuelewa kwamba familia imara huanza na wazazi waliojitolea kuwalea watu wao kwa upendo.

Mithali 31:10–31. Huelezea mwanamke mwema ambaye hekima, bidii, na wema wake hubariki nyumba yake.

Mithali 1:8–9. “Mwanangu, sikiliza mafundisho ya baba yako wala usiache mafundisho ya mama yako.”

Kutoka 20:12. “Waheshimu baba yako na mama yako.”

Tito 2:3–5. Huwahimiza wanawake kupenda familia zao na kuzisimamia nyumba zao kwa hekima.

Isaya 66:13. “Kama mama anavyomfariji mtoto wake, ndivyo nitakavyokufariji wewe,” kuonyesha upendo unaowalea akina mama.

ENGLISH: A MOTHER IS THE PILLAR OF THE HOUSE.

The origin of this proverb comes from traditional wisdom found in various cultures around Africa. It talks about a strong pillar that supports a building. Just as a pillar carries the weight of a house and keeps it standing, a mother too supports the family through her love, sacrifices, wisdom, and hard work. That is why people say “a mother is the pillar of the house.”

This proverb is compared to a person who has true love for taking care of the family in life. This person is the foundation of family life because of providing the family members with love, care, guidance, and stability that hold the family together. He/she manages to nurture the family members well because of his/her true love in life.

This person resembles a faithful, caring, patient, and responsible mother who supported her family, because he/she nurtures her children, encourages her family, and works tirelessly to maintain peace, unity, and happiness in the family. That is why people say about him/her “a mother is the pillar of the house.”

This proverb teaches people: To respect and honor mothers. To appreciate the sacrifices mothers make for their families. To recognize that love, care, and responsibility strengthen the home.To encourage parents to build their families on faith, wisdom, and good character. To understand that a strong family begins with devoted and loving parents.

Proverbs 31:10–31. Describes the virtuous woman whose wisdom, diligence, and kindness bless her household.

Proverbs 1:8–9. “Listen, my son, to your father’s instruction and do not forsake your mother’s teaching.”

Exodus 20:12. “Honor your father and your mother.”

Titus 2:3–5. Encourages women to love their families and manage their homes with wisdom.

Isaiah 66:13. “As a mother comforts her child, so will I comfort you,” showing the nurturing love that mothers reflect.

 

 

 

776. SHILI MU MHINDA YA NG’WIYO UTUSHIMANA.

Imbuki ya lusumo lunulo, ilolile bhudamu bho gujimana iginhu ijo jili mumhinda ya ng’wiyo. Iginhu jinijo, jigikalaga jibhisile ukubhanhu abho bhali bhadibhinhikile mhinda yiniyo, kunguno bhadajidebhile ijo jatuulwa moyi. Hunagwene abhanhu bhagayombaga giki, “shili mu mhinda ya ng’wiyo utushimana.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali na widohya bho gugadegeleka amiganiko ga bhanhu bhakwe, umukikalile kakwe. Umunhu ng’wunuyo, agahoyaga chiza na bhiye kunguno adebhile igiki galihoyi miganiko miza umumioyo ya bhiye bhenabho ayo adagadebhile. Uweyi agatumamaga milimo kihamo na bhiye bhenebho, kunguno ya widohya bhokwe.

Ijokolo ijo jili mumhinda ya ng’wiyo jinijo, jigikolaga na miganiko ayo gali mumoyo go ng’wiyo, kunguno nago udugamana mpaka ubhize na widohya bho gubhadegeleka abhiyo umumahoya gabho. Umunhu uyo alina widohya agabhadegelekaga abhiye umumahoya gakwe. Hunagwene agabhawilaga abhiye bhenabho giki, “shili mu nhinda ya ng’wiyo utushimana.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na widohya bho gwikala na bhichabho chiza, umukikalile kabho, kugiki bhadule kupandika matwajo mingi umubhutumami bho milimo yabho, shigu jose.

1 Wakorintho 2:11-12.

KISWAHILI: KILICHOMO MFUKONI MWA MWENZAKO HUTAKIFAHAMU.

Chanzo cha methali huo, chaangalia ugumu wa kukihafahamu kitu kilichomo mfukoni mwa mwenzako. Kitu hicho, huwa kimefikichika kwa wengine kwa sababu hawafahamu kile kilichowekwa ndani yake. Kitu hicho hufahamika kwa yule aliyeweka kwenye mfuko huo, ambaye ndiye mwenye mfuko huo. Ndiyo maana watu husema kwamba, “klichomo mfukoni mwa mwenzako hutakifahamu.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana unyenyekevu wa kuyasikiliza mawazo ya watu wake, katika maisha yake. Mtu huyo, huongea na wenzake vizuri, kwa sababu anafahamu kwamba mawazo yaliyomo ndani ya mioyo ya wenzake hao hawezi kuyafahamu, asipoongea nao na kuwasikiliza kwa makini. Yeye hufanya kazi zake kwa ushirikiano na wenzake kwa sababu ya unyenyekevu wake huo.

Vitu vilivyomo mfukoni mwa wenzako, hufanana na mawazo yaliyomo moyoni mwa mwenzako, kwa sababu nayo huyafahamu mpaka uwe na unyenyekevu wa kumsikiliza vizuri. Mtu mwenye unyenyekevu huo, huwasikiliza wenzake katika maongezi yao. Ndiyo maana yeye huwaambia watu kwamba, “kilichomo mfukoni mwa mwenzako hutakifahamu.”

Methali hiyo, hufundisha watu juu ya kuwa na unyenyekevu wa kuishi na wenzao vizuri, katika maisha yao, ili waweze kupata mafanikio mengi, katika utekelezaji wa majukumu yao, siku zote.

1Wakorintho 2:11-12.

ENGLISH: YOU WILL NEVER KNOW WHAT IS IN YOUR FELLOW’S POCKET.

 

The above proverb looks at the difficulty of recognizing something which is in your partner’s pocket. Such object is hidden from others because they do not know it. It is however known to the person who placed it in such pocket, who is the owner of it. That is why people say, “You will never know what is in your fellow’s pocket.”

This proverb is likened to a man who has humility to listen to thoughts of his people, in his life. He in turn, communicates well with his colleagues, because he realizes that the thoughts that are in the hearts of his colleagues cannot be understood, unless he speaks to them and listens attentively. He performs his duties in cooperation with his colleagues because of his humility.

The things which in your partner’s pocket are similar to the thoughts which in your partner’s heart, because you also cannot understand them until you have the humility to listen to him or her well. Such humble person listens to others during their conversations. That is why he tells people that, “you will never know what is in your fellow’s pocket.”

This proverb teaches people on how to be humble enough to live well with others, in their lives, so that they may always be more successful in carrying out their daily responsibilities.

1 Corinthians 2: 11-12.

775. NUMBU YA WIZA IDAPUNZAGWA.

Ulusumo lunulo lolola numbu iyo iliyawiza. Inumbu yiniyo, idapunzagwa kugunno idina nzuka. Gashinaga lulu, inumbu ijo jili na nzuka jiginginjiyagwa tamu inzuka jinijo, na jazugwa lulu. Ukulwande ulungi, inumbu iyo iliyawiza igasimbagwa na guzugwa duhu kunguno idinamadudu. Hunagwene abhanhu bhagayombaga giki, “numbu ya wiza idapunzagwa.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina nungwa ja wiza umukikalile kakwe. Umunhu ng’wunuyo, olangwa umana uyuitumama chiza imilimo yakwe, kunguno agikalaga chiza na bhanhu.  Uweyi agabhalangaga abhanhu bhakwe ahigulya ya guitumama chiza imilimo yabho bho gwikala chiza nabho.

Umunhu ng’wunuyo, agikolaga ni numbu iyo iliyawiza, kunguno nuweyi aliowiza umukikalile kakwe na bhanhu. Uweyi alina mito ga wiza ukubhiye. Hunagwene abhanhu bhagang’witanaga giki, “numbu ya wiza idapunzagwa.”

Ulusumo lunulo, lolanga bhanhu higulya ya gubhiza na nhungwa ja wiza ijo jidulile gubhambilija ugwikala chiza na bhichabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho. Yigeleliwe bhikomeje gwita mito ga wiza shigu jose.

Wagalatia 5:16-17.

KISWAHILI:  KIAZI KIZURI HAKIMENYWI.

Methali hiyo, yaangalia kiazi ambacho ni kizuri. Kiazi hicho, huwa hakimenywi kwa sababu hakikuingiliwa na wadudu. Kumbe basi, kiazi kilicho na wadudu huwa kinamenywa kwanza kwa ajili ya kuondoa sehemu yenye wadudu, ndipo kinapigwa. Kwa upande mwingine, kiazi kizuri huchimbwa na kupikwa tu, kwa sababu hakina na wadudu. Ndiyo maana watu husema kwamba, “kiazi kizuri hakimenywi.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni mwenye tabia njema, katika maisha yake. Mtu huyo, alishafundishwa namna ya kufanya kazi zake vizuri, kwa sababu ya yeye kuishi vizuri na watu. Yeye huwafundisha watu namna ya kuyatekeleza majukumu yao kwa kuishi nao vizuri.

Mtu huyo, hufanana na kile kiazi kizuri, kwa sababu naye ana tabia njema ya kuishi vizuri na wenzake. Ndiyo maana watu humwita kwamba, “kiazi kizuri hakimenywi.”

Methali hiyo, hufundisha watu juu ya kuwa na tabia njema ya kutenda mema, ili waweze kuishi vizuri wenzao na kupata mafanikio mengi maishani mwao. Wanatakiwa kuendelea kutenda mema siku zote.

Wagalatia 5:16-17.

potato1

sweet-potatoes

sweet-potato-

ENGLISH: A NICE POTATO IS NEVER PEELED.

This proverb looks at a potato that is good. Such potato is not peeled because it has not been invaded by insects. In fact, the insect-infested potato is first peeled to remove the insect-infested part, then it can be eaten. On the other hand, a good potato is dug and cooked only, because it is free from insects. That is why people say, “a nice potato is never peeled.”

This proverb is compared to a person who is well-mannered in his life. Such man was taught on how to fulfill well his daily activities. He is a model to others because of his sound behavior that instruct on how to behave in the societies. He teaches people how to fulfill their responsibilities by living well with them.

This person is like a good potato, because he also has a good habit of living well with his people. That is why those people call him, “a nice potato is never peeled.”

This proverb teaches people on how to have good morals, so that they can live well with each other and achieve great success in their lives. They should continue to do good things to their people always.

Galatians 5: 16-17.

774. YAPAMA BHUGONG’HO HUNA WA KOBHA MASANZU.

Ulusumo lunulo, lwandija kuli nsabhi o mitugo uyo oliadagitile chiza ulugutu imitugo jinijo. Umunhu ng’wunuyo olina mbuli ijo jikalaga mlugutu ulo nduhu mazangu.

Lushigu lumo, igingila subhi umulutu lo mbuli jakwe jinijo, yuyidima imo. Aho isubhi yiniyo yayisolwa imbuli yakwe, huna wandya guchola masanzu gaguluchibhila ulugutu lokwe. Hunagwene abhanhu bhagang’wilaga giki, “yapama bhugong’ho huna wakobha masanzu.”

Ulusumo lunulo, lugalenganiyagwa kuli munhu uyo adibhegelejaga chiza hayo gatali ugumpandika amakoye, umukikalile kakwe. Umunhu ung’winuyo, agadumaga uguginja makoye genayo ulu gansanga, kunguno ya wilendeja bhokwe. Uweyi adatumamaga chiza imilimo yakwe, ulu gashigaga amakanza ga guja kumilimo.

Umunhu ng’wunuyo, agikolaga nu nsabhi o mitugo uyo agasojiwa mbuli yakwe na subhi, kunguno nuweyi adibhegelejaga haho gatali ugunpandika amakoye, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “yapama bhugong’ho huna wakobha masanzu.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwibhegeleja chiza haho bhatali ugupandika amakaye, umukikalile kabho, kugiki bhadule gugahangija amakoye ayo galabhapandike, umuwikaji bhobho.

1 Petro 5:8-9.

KISWAHLI: AMEGONGA MLANGO NDIYO UMETAFUTA MIIBA.

Methali hiyo, ilianzia kwa tajiri wa mifugo ambaye hakulijenga vizuri zizi lake. Mtu huyo, alikuwa na mbuzi waliokuwa wakiishi kwenye zizi lisilokuwa na mlango.

Siku moja, aliingia chui kwenye zizi hilo akachukua mbuzi mmoja. Chui huyo alipompeleka yule mbuzi, ndipo yule tajiri akaanza kutafuta miiba ya kufungia kwenye mlango wa mbuzi wake hao. Ndiyo maana watu walimwambia kwamba, “Amegonga mlango ndiyo unatafuta miiba.”

Methali hiyo, hulinganisha kwa mtu yule ambaye hajiandai vizuri kabla hajapata matatizo, katika maisha yake. Mtu huyo, hushindwa kuyatatua matatizo yanayompata kwa sababu ya kujisahau kwake. Yeye hafanyi kazi unapofika wakati wa kuzitekeleza kazi hizo.

Mtu huyo, hufanana na yule ambaye chui alimchukulia mbuzi wake, kutokana na kujisahau kwake, kwa sababu naye hujisahau kujiandaa mpaka matatizo yanamkuta, ndipo anaanza kuhangaika kutafuta ufumbuzi. Ndiyo maana watu humwambia kwamba, “amegonga mlango ndiyo unatafuta miiba.”

Methali hiyo, hufundisha watu juu ya kujiandaa vizuri kukabiriana na matatizo mbalimbali kabla hayajawapata katika maisha yao, ili waweze kuyatatua yanapowakuta, maishani mwao.

1 Petro 5:8-9.

 

leopard subhu

goats

goats2

ENGLISH: IT HAS KNOCKED ON THE DOOR WOODS THEN YOU HAVE LOOKED FOR DOOR CLOSING THORNS (ONE SHOULD BE RESPONSIBLE FOR ONE’S ACTIONS).

The overhead proverb began with a wealthy cattle man who did not build his barn well. He had goats that lived in a barracks without a door.

One day, a leopard entered into the barn and took one of the goats. Then such rich man began to look for thorns to lock in the door of his goats. That is why people said to him, “it has knocked on the door woods then you have looked for door closing thorns.”

This proverb is compared to a person who is unprepared before he/she has a problem, in life. Such person, in turn, becomes unable to solve those problems that befall him/her because of his/her forgetfulness. He/she does not work when it comes time to carry out those tasks.

This person is similar to the one whom the leopard took from him his goat, due to his forgetfulness, because he also forgets to prepare himself until problems befall him then he begins to struggle to find a solution. That is why people say to him, “it has knocked on the door woods then you have looked for door closing thorns.”

This proverb teaches people on how to prepare well to deal with various problems before they get into their lives, so that they can solve them when they find them, in their lives.

1 Peter 5: 8-9.

 

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.