Joe Healey

224 NYANZA NYANHAFULA MASUMU

Imbuki ya Lusumo lunulo ilolile Nyanza iyoigabokelaga bhuli mbiga ja bhubhi ubho bhugachalagwa moyi na minzi gambula ulu yatulaga. Ubhubhi bhunubho bhuli kihamo na masumu ayo gagingilaga moyi umunyanza yiliyo. Aliyo iyoyi idafulaga, kunguno igamanaga yubokela duhu. Igitaga chinicho bhuli makanza alukunu itali ilinaminzi masoga ayo abhanhu bhalidula gugang’wa. Kunguno yiniyo lulu, abhanhu bhagandya guyulutumila ulusumo lunulo bhoguyomba, ‘Nyanza nyanhafula masumu.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhatogilwe gwita yabhubhi umusi munumu, guti umo nyanza, igabokelelaga mabhubhi ga bhuli mbika ayogagachalagwa moyi na minzi gambula ulu yatulaga, guti umo bhaliyombela abha Pd. Don Syberts MM,  nu Pd. Joseph Healey MM, umujitabho jabho ijigitanagwa, ‘Kueneza Injili kwa Methali,’ Uk. 19.

Kunzila yiniyo ubhubhi ubho mbika jose bhugachalagwa munyanza na gusalambanyiwa moyi mpaka bhoya ugwigela, kunguno ya bhutale bho nyanza yiniyo. Kuyiyo lulu, inyanza idafulaga ugubokela amasumu genayo umugati yayo.

Kuyiniyo lulu, ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalina wikumbwi bho gwita bhuli mbika ya bhubhi umuzi, bhadahayile ugwilemeja. Abhanhu bhenabho bhahayile gupandika bhuli ginhu nulu ijojidulile gubhenhela wikenye ni kaya jabho. Bhadafulaga ugwita iyabhubhi, guti umo idafulilaga inyanza yiniyo ugugabokela amapalala.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka uwikumbwi ubhobhubhi. Yigelelilwe abhanhu bhenabho bhatogwe gwita miito ga wiza ayo gadulile ugujibheja chiza ikaya jabho. Uwikaji bhunubho bhugubhenhela nhungwa jawiza ijojidulile gubhenhela mholele na wiyigwi umuwikaji bhobho ni kaya jabho.

Yeremia 2:13.

Mathayo 23:7-28.

Wagalatia 5:19-21.

Wakolosai 3:1-2.

KISWAHILI: ZIWA HALITOSHEKI NA TAKATAKA NA SUMU

Chanzo cha methali hiyo changalia ziwa ambalo hupokea kila aina ya takataka ambazo ni pamoja na sumu. Takataka hizo hupelekwa kwenye ziwa wakati mvua inaponyesha. Pamoja na uchafu wote huo kuingia kwenye ziwa hilo, lenyewe halitosheki kwa sababu huwa linazidi kupokea tu. Linafanya hivyo kila wakati huku likionekana kuwa safi, mpaka watu huweza hata kunywa maji yake. Kutokana na hali hiyo, watu walianza kuitumia methali hiyo wakisema ‘Ziwa halitosheki na takakata na sumu.’

Methali hiyo hulinganishwa kwa mtu ambaye hupenda sana anasa za dunia, kama ziwa linvyopokea takataka na sumu za kila aina wakati wa kunyesha mvua, kama wasemavyo Pd Don Syberts MM, Pd. Joseph Healey MM, katika kitabu chao kiitwacho ‘Kueneza Injili kwa Methali,’ uk. 19.

Kwa njia hiyo uchafu wa aina mbalimbali hupelekwe ziwani na kusambazwa mpaka ukawa hauonekani kwa sababu ya ukubwa wa ziwa hilo. Kwa hiyo, ziwa hilo huwa halitosheki na sumu zipelekwazo ndani yake na maji ya mvua yatirikayo ndani yake.

Kutokana na hali hiyo, methali hiyo hulinganishwa kwa watu wale wenye tamaa ya kupata kila kitu hapa duniani, kwa sababu hao hawataki kujikana. Watu hao pia hutaka kupata kila kitu hata kama kinaweza kuleta ugonvi kwenye familia zao. Hawatosheki kufanya maovu, kama vile ziwa lisivyotosheka kupokea takataka za sumu zipelekwazo ndani yake na mvua zinaponyesha.

Methali hiyo hufundisha watu juu ya kuacha tamaa za kutenda maovu. Badala yake watu hao wapende kutenda mema yawezayo kuzijenga vizuri familia zao. Maisha hayo yataweza kuwajengea tabia njema iwezayo kuwaletea amani na uelewano katika familia zao maishani mwao.

Yeremia 2:13.

Mathayo 23:7-28.

Wagalatia 5:19-21.

Wakolosai 3:1-2.

Ocean

ENGLISH: THE SEA IS NOT SATISFIED WITH TRASH OR POISON

The basis of that proverb relates to how a large water mass like a lake or sea takes in all manner of trash, including poisonous stuff. This rubbish is transported by the flow of water when it rains. It is distributed until it becomes invisible because of the large size of the lake Now, even with the inflow of all the waste, the lake or sea never gets satiated; it just takes in more and more. Interestingly, the water mass will still appear clean, and people may even take the water therein. It is from this background that people began to use the proverb ‘The Sea is not satisfied with trash or poison.’

The proverb is comparable to a person who adores worldly pleasures, the way the lake embraces refuse and all kinds of poison when it rains. This is as articulated by Fr. Donald Sybertz MM and Fr. Joseph Healey in their book ‘Spreading the Gospel in Proverbs,’ p. 19.

Furthermore, the proverb is compared to people who desire to have everything in the world, because they cannot control their greed. Because of their selfishness, they do not care if their bad behavior breeds family strife. They are not satisfied in evildoing, just as a lake is not satisfied in receiving the toxic waste that is fed into it by the floods.

Such proverb teaches people to turn away from being desirous of evil things. Instead, they should aim to do what is pleasant for their families. Positive habits are sure to bring peace and harmony in people’s lives and their families.

Jeremiah 2:13.

Matthew 23: 7-28.

Galatians 5: 19-21.

Colossians 3: 1-2.

223. ‘NAPYA’ ‘FWAGA’ NAFWE B’USIGA’ ‘MILAGA’ NAMILE NAPYE’ ‘NAHYA’ SWAGA’ NASWE B’USIGA’ ‘MILAGA’ NAMILE NAHYE’

Imbuki ya Lusumo lunulo ilolile bhukoyakoyi bho munhu uyo agang’wa nhomba nsebhu ahikanza lya nzala. Ilikanza linilo nimi umo agaibhunda mhomba yiniyo iyo yalinsebhu, wisanga alihanzila maka ya gumila apye nulu guswa bhusiga.

Kunguno ilikanza linilo lyalilyanzala ni shigu jinijo ubhusiga bholi bhugehu noyi. Unimi ng’wunuyo agogoha uyiswa imhomba yiniyo iyo yali ya bhusiga. Hangi agogoha uguimila giki agupya. Nose aganoga uimila upya ililangu lyakwe, kitumo bhagandikila abha Pd. Donald Syberts  MM., na Pd. Joseph Healey, MM., umujibho jabho ijo jigitanagwa, ‘Kueneza Injili kwa Methali,’ uk. 9.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agitaga miito gabhubhi, nulu amito ayo galemejiwa, guti gushiya na mkima o ng’wa munhu, na mito gangi ayo gikolile na linilo. Umunhu ng’wunuyo agadumaga ugwiyangula agaleke amiito genayo, nose agagiita na guding’wa.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka gwita mito gabhubhi umuchalo, kunguno amito genayo gali maluho ukubhoyi. Yigelelilwe abhanhu bhenabho bhiyangule gulondela njila imo, iya bhutungilija umuchalo, kugiki bhajibheje chiza, ikaya jabho, nu wikaji bhobho.

Methali 6:27 – 29.

Mathayo 5:27 – 28.

Waroma 7:15, 24.

KISWAHILI: ‘NAUNGUA’ ‘TEMA’ ‘NITEME MTAMA’ ‘MEZA’ ‘NIMEZA NIUNGUE’

Chanzo cha Methali hiyo huangalia mahangaiko ya mtu aliyemeza uji wa moto wakati ya njaa. Wakati huo mkulima mmoja alipokunywa uji huo wa moto alijikuta yuko njia panda kati ya kumeza na kutema. Kwa sababu ya kipindi hicho kuwa cha njaa, siku hizo mtama ulikuwa haba sana. Mkulima huyo aliogopa kuutema ule uji wa mtama. Pia aliogopa kuungua akiumeza. Mwishowe akaumeza na kuungua koo lake, wasema, Pd. Donald Syberts  MM., na Pd. Joseph Healey, MM., kwenye kitabu chao kiitwacho, ‘Kueneza Injili kwa Methali, uk. 9.

Methali hiyo hulinganishwa kwa mtu atendaye maovu au matendo yaliyokatazwa kama vile kuzini na mke wa mtu, na matendo mengine yafananayo na hilo. Mtu huyo hushindwa kuamua kuacha kitendo hicho, mwishowe huamua kukitenda na kukamatwa.

Methali hiyo hufundisha watu juu ya kuacha kutenda matendo maovu katika jamii, kwa sababu matendo hayo ni maumivu kwao. Yafaa watu hao waamue kufuata njia moja ya kutenda mema katika jamii, kwa ajili ya kujiletea maendeleo katika maisha yao na familia zao.

Methali 6:27 – 29.

Mathayo 5:27 – 28.

Waroma 7:15, 24.

after-millet

drunk1

ENGLISH: ‘I AM BURNING UP’ ‘SPIT OUT’ ‘SHALL I SPIT OUT MILLET?’ ‘SWALLOW’ ‘SO I BURN?’

The overhead proverb looks at the dilemma of a person who swallowed hot millet porridge during a famine. There were two difficult choices for the victim to make: Either to swallow the meal and get scalded or to spit it out and starve. And because of the famine, millet was very scarce. Thus, the victim found it difficult to spit the porridge. But he was also afraid of burning, if he swallowed it. Eventually, he bruised and burned his throat, say, Fr. Donald Syberstz, MM., and Fr. Joseph Healey, MM., in their book, ‘Spreading the Gospel in Proverbs.’ p.9.

Such proverb is compared to a person who commits acts of immorality such as adultery. The fellow finds it hard to make a decisive choice, so he/she ends up committing the vice and getting punished for it.

The proverb teaches people to avoid doing evil things in society, because such things attract dire consequences. They cause pain. It is advisable, therefore, that people follow the righteous route, to ensure better lives and better families.

Proverbs 6:27 – 29.

Matthew 5:27 – 28.

Romans 7:15, 24.

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.

213. BHULILI BHOLALILWA NGENI BHULI YIYENE

Research sponsored by: Don Sybertz, with special thanks to Rev Joe Healey (African Proverbs, Sayings and Stories)

Imbuki ya lusumo lunulo ilolile bhulili ubho bholalilagwa na ngeni. Umunhu uyo ogenihagwa agang’wanukulaga ungeni uyo ongenihaga bho bhuyegi. Adulile nulu gung’wingila aha bhulili ubho agalalilaga uwei, kunguno agamanaga igiki ungeni ng’wunuyo agumala amakanza agabhugeni bhokwe, ushoka gukaya yakwe. Gwingila henaho, umunhu uyo ogenihagwa agushoka ahabhulili bhokwe.

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhalinabhutogwa bhogub’akaribhusha abhanhu abhageni ahakaya jab’o. Gub’itila nzila yiniyo abhanhu bhenabho bhagapandikaga mbango. B’agab’ambilijaga abhageni bhab’o bho gub’inha b’ulalo umukaya jabho, kunguno ubhulili ubho bholalilwa na ngeni bhali yiyene.

Ulusumo lunulo lolanga bhanhu higulya ya gub’iza na witogwi bhogub’agunana abhanhu abho bhalina makoye. Abhanhu bhenabho bhalikihamo na bhageni abho balib’ageniha ahakaya jabho. Uwitogwi bhunubho bhugub’enhela mbango ja gwikala bho bhuyegi na mholele umukaya jabho.

Mathayo 25:43.

Luka 2:7.

KISWAHILI: KITANDA KILICHOLALIWA NA MGENI NI CHA PEKEE

Chango cha methali hiyo huangalia kitanda kilicholaliwa na mgeni. Mtu aliyefikiwa na mgeni huyo humkaribisha kwa furaha. Aweza hata kumuachia kitanda atumiacho yeye kwa sababu hufahamu kwamba, mgeni huyo atamaliza muda wa kuwatembelea na kurudi kwenye familia yake. Kuanzia hapo, mtu huyo aliyefikiwa na mgeni hurudi kwenye kitanda chake.

Methali hiyo hulinganishwa kwa watu wenye upendo wa kuwakaribisha watu kwenye familia zao. Kupitia njia hiyo watu hao hupata baraka maishani mwao. Huwasaidia wageni wao kwa kuwapatia malazi kwenye familia zao, kwa sababu kitanda kilicholaliwa na mgeni ni cha pekee.

Methali hiyo, hufundisha watu juu ya kuwa na upendo wa kuwasaidia watu walio na matatizo. Watu hao ni pamoja  na wageni wawafikiao kwenye familia zao. Upendo huo utawaletea baraka za kuishi kwa furaha na amani kwenye familia zao.

Mathayo 25:43.

Luka 2:7.

vintage2

ENGLISH: THE BED IN WHICH THE GUEST SLEEPS IS SPECIAL

The above proverb looks at the relationship between the visitor and the bed that he/she is given by the host to sleep in. Usually, the host warmly and happily welcomes the guest, and would even offer the newcomer his/her (host’s) own bed. The visitor won’t stay too long, after all; he/she would in due course return to his/her family. The host is confident in the knowledge that, once the guest leaves, he/she can comfortably get back to his/her bed.

The proverb is comparable to people who find pleasure in welcoming and entertaining others in their families. Since it is believed that visitors bring blessings, such generous families experience these blessings in their lives, as they help the visitors by providing them with accommodation. This is because the bed in which the guest sleeps is special.

The proverb teaches people about the virtue of helping those that are in trouble. Such may include visitors who come calling in the family. This loving and accommodating spirit will yield blessings which would create an environment of happy and peaceful co-existence among families.

Matthew 25:43.

Luke 2: 7.