Joe Healey

549. SUBHI IDAKUMBATILAGWA.

Imbuki ya kahayile kenako yingilile kubhukali bho subhi. Isubhi ili ndimu iyo iling’hali noyi. Indimu yiniyo idamanilagwa kunguno iyoyi idulile gulabhula munhu makanza gosegose. Hunagwene abhanhu bhagayombaga giki, ‘Subhi idakumbatagwa’.

Akahayile kenako kagalenganijiyagwa kuli nhamugi o hakaya yakwe, uyo adebhile ugubhalela abhanhu bhakwe. Umunhu ng’wunuyo agabhizaga nkali ukubhanhu abho bhagahubhaga, kugiki adule kubhahugula bhaileke inzila imbi yiniyo. Uweyi ahayile bhayilondele inzila iyo ili yawiza.

Umunhu ng’wunuyo agabhiza nyehu ukubhanhu abho bhalina kajile kawiza, kugiki bhadule guyidimila chiza inzila yiniyo umukikalile kabho. Uweyi agabhalanjaga abhanhu bhakwe gwikala bhilang’hanile bhoyi bhinikili na bhanhu abho bhali na nhungwa ja bhubhi, kugiki bhadizubhimanilija sagala. Hunagwene uweyi agabhawilaga giki, ‘Subhi idakumbatagwa.’

Akahayile kenako kalanga bhanhu gubhalela chiza abhanhu bhabho, kugiki bhadule gudimila nhungwa ja wiza, umukikalile kabho.

(Mathayo 21:12-13; Mathayo 21:4-11; Zaburi 2:1-6).

KISWAHILI: CHUI HAKUMBATIWI.

Chanzo cha msemo huu chatokea kwenye ukali wa chui. Chui ni mnyamapori ambaye ni mkali sana. Mnyama huyo hazoeleki kwa sababu yeye anaweza kumuumiza mtu wakati wowote. Ndiyo maana watu husema kwamba, ‘chui hakumbatiwi.’

Msemo huu hulinganishwa kwa mzee mwenye familia ambaye anaelewa namna ya kuiongoza vizuri familia yake hiyo. Mzee huyo huwa mkali kwa watu wale ambao ni waovu, ili aweze kuwarekebisha mapema. Yeye anataka waovu hao waache uovu na kutenda wema. Mtu huyo huwa mpole kwa watu walio na tabia njema, ili waendelee kuitunza tabia hiyo maishani mwao. Yeye huwafundisha watu wake namna ya kuishi kwa uangalifu na watu wenye tabia mbaya, ili wasiwazoee hovyo wasije wakawaharibia tabia. Ndiyo maana yeye huwaambia watu kwamba, ‘chui hakumbatiwi.’

Msemo huu hufundisha watu kuwalea vyema watu wao, ili waweze kukua katika malezi mema maishani mwao.

(Mathayo 21:12-13; Mathayo 21:4-11; Zaburi 2:1-6).

leopard2

ENGLISH: A LEOPARD IS NEVER EMBRACED.

The origin of this saying is a leopard’s fiercenes. A leopard is a wild animal that is very aggressive. This animal is not a kind of animal that someone will get used to it because he can hurt anyone at any time. That is why people say, ‘A leopard is never embraced.’

The saying is used comparatively to refer to a family elder who understands how to properly manage his family. The person is strict to those people who are evil for the purpose of correcting them in time. He wants the evild does to turn away from evil and do good.

The person, on the other hand, is kind to people of good character because he/she wants them to maintain that character in their lives. He/she teaches his/her people to live responsibly with immoral people, so that they do not lead them astray. That is why he tells them, ‘A leopard is never embraced.”

The saying teaches people to take proper care for their people, so that they can grow up in good and healthy lifestyles.

(Matthew 21: 12-13; Matthew 21: 4-11; Psalm 2: 1-6).

548. KALAGU – KIZE: KABHULA ALILILA NG’OMA JILITULWA TALA JILIBHAKA – JULUNDUMO JA MBULA NA LUKUBHA.

Imbuki ya kalagu yiniyo ilolile ikanza lya mbula iyo ilitula na lukubha. Imbula ulu ilitula chiniko igitagulaga minzi mingi ayo gagabhizaga guti yilihuluma gwiza kutula. Ubhuhulumi bhunubho bhugikolanijiyagwa na gulila goyo. Iyoyi igagigimaga yiikola na ng’oma ijo jilitulwa na igalabhaga yiikola na tala ijo jilibhaka. Hunagwene abhanhu bhagiganilaga giki, ‘Kabhula alilila, ng’oma jilitulwa tala jilibhaka’ bhashosha, ‘ Jilundumo ja mbula na lukubha.’

Ikalagu yiniyo igalenganijiyagwa kuli nkima uyo agatumamaga milimo mingi umukikalile kakwe. Unkima ng’wunuyo agipunaga dilu gujila minzi, ogashoga na kuja guj’uchola makubhi na ng’hwi ja guzugila. Unkima ng’wunuyo, ulu wenha inghwi, agapembaga moto na gwandya gubhazugila abhanhu bhakwe. Ulu ubisha ijiliwa jinijo, agabhatengelaga abhanhu bhalya, uweyi agajijilaga ijiseme na gwandya gujoja. Umayu ng’wunuyo agajaga gujufula myenda, ulu omala ugoja ijisema jakwe. Ulu ogashoka koyi, wandya goja bhanigini na guja gujushelwa na yingi mingi. Kuyiniyo lulu, unkima ng’wunuyo agatumamaga milimo mingi ahakaya yakwe. Hunagwene abhanhu bhagiganilaga giki, ‘Kabhula alilia, ng’oma jilitulwa tala jilibhaka’ bhashosha, ‘Jilundumo ja mbula na lukubha.’

Ikalagu yiniyo yalanga bhanhu gwilanga gutumama milimo mingi ahakaya jabho, kugiki bhadule gupandika matwajo mingi, umukikalile kabho.

KISWAHILI: KITENDAWILI – TEGA: KABULA ANALIA, NGOMA ZINAPIGWA NA TAA ZINAWAKA – NGURUMO YA MVUA YENYE RADI.

Chanzo cha kitendawili hiki chaangalia wakati wa mvua yenye radi inaponyesha. Mvua ikinyesha hivyo humwaga maji mengi ambayo hupiga kelele kama ngurumo ya mvua inayokuja. Yenyewe hunguruma kwa namna inayofanana na ngoma zinayopigwa, na hutoa mwanga unaofananishwa na taa zinazowaka. Ndiyo maana watu hutegeana kitendawili kwamba, ‘Kabula analia, ngoma zinapigwa na taa zinawaka’ na kujibu, ‘Ngurumo ya mvua yenye radi.’

Kitendawili hiki hulinganishwa kwa mwanamke anayefanya kazi nyingi, katika mwenendo wake wa maisha ndani ya familia yake. Mwanamke huyo hujilawa asubuhi kwenda kuchota maji, akirudi huko, huenda kutafuta mboga na kuni za kupikia.

Mwanamke huyo akileta kuni, huwasha moto na kuanza kuwapikia chakula watu wake wa kwenye familia yake. Akiivisha chakula hicho, huwatengea mezani chakula hicho. Wakimaliza kula, mama huyo huenda kuondoa vyomba vyake na kuanza kuviosha.

Mama huyo huenda kufua nguo baada ya kumaliza kuviosha vyombo vyake. Akimaliza kazi hizo, huanza kufanya kazi zingine zikiwemo zile za kwenda kusaga nafaka mashineni, au anasaga yeye mwenyewe, kuogesha watoto, na zingine nyingi. Kwa hiyo basi, mwanamke huyo hutekeleza majukumu mengi sana kwenye familia yake. Ndiyo maana watu hutegeana kitendawili kwamba, ‘Kabula analia, ngoma zinapigwa na taa zinawaka’ na kujibu, ‘Ngurumo ya mvua yenye radi.’

Kitendawili hiki hufundisha watu kuwa na uelewa wa kuyatekeleza majukumu mengi katika familia zao, ili waweze kufikia hatua ya kupata mafanikio mengi maishani mwao.

lightning1

ENGLISH: I HAVE A RIDDLE- LET IT COME: KABULA IS CRYING WHILE DRUMS ARE BEING BEATEN AND THE LIGHTS ARE SHINING – THUNDERSTORM.

The origin of this riddle is a thunderous rain. When it rains, it pours out a lot of water which screams like a thunderstorm. It itself roars the atmosphere similar to the Drums that are played, and emits a light that is comparable to the burning lamps. That is why people pose a riddle that, ‘Kabula is crying, drums are being beaten and the lights are lighting’ and respond, ’Thunderstorm.’

This riddle is used comparatively to refer to a busy woman. The woman works early in the morning to fetch water, returns home and goes to find vegetables and firewood.

After bringing firewood, the woman makes fire and begins to cook food for her people and thereafter puts the food on the table. After they have eaten the food, the woman clears the table and begins to wash the dishes.

After washing the dishes, she washes clothes after which she performs other tasks such going to a milling machine, washing the children and many more. The woman, therefore, performs many tasks in her family. That is why people pose a riddle that, ‘Kabula is crying, drums are being beaten and the lights are lighting’ and respond, ‘Thunderstorms.’

This riddle teaches people about understanding how to carry out many responsibilities in their families, so that they can reach a point of success in their lives.

547. GWENHA NGUZU JA NTONDO.

Imbuki ya kahayile kenako yingilile ku wenhi bho nguzu. Inguzu jinijo jigatumamaga milimo mitale ulu jitali jili ningi. Aliyo lulu, ulu jugeha jigenhagwa jingi nulu jigongejiyagwa jingi, kugiki unimo gunuyo gutumamwe hatale. Hunagwene abhanhu ulu bhugehya nguzu, bhagayombaga giki, ‘gwenha nguzu ja ntondo.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agatumamaga milimo na gwisuya ulu onoga. Umunhu ng’wunuyo aganguhaga uguja ukumilimo yakwe, ogatumama mpaga oyeka. Ulu oyeka chiniko, agongejaga inguzu jingi ijagutumamila milimo yakwe aha ntondo bho gwisuya chiza.

Umunhu ng’wunuyo agagulang’hanaga chiza umili gokwe bho gulya jiliwa, kugiki adule gupandika nguzu ja gung’wambilija guitumama imilimo yakwe mpaga aho alanogele. Ulu unoga uweyi, agisuyaga kugiki ongegeje inguzu ja gutumamila milimo yakwe aha shigu ijo jizile. Hunagwene ulu uhaya gwisuya agayombaga giki, ‘gwenha nguzu ja ntondo.’

Akahayile kenako kalanga bhanhu kupandika makanza ga gwisuya ulu bhanoga uguyitumama imilimo yabho, kugiki bhadule gongeja nguzu ja guyitumamila imilimo yabho yiniyo hatale aha shigu ijizile.

(Mwanzo 2:1-7; Kutoka 20:9-11; Waebrania 4:4; Wabrania 4:9-10)

KISWAHILI: KULETA NGUVU ZA KESHO.

Chanzo cha msemo huu chatokea kwenye uongezaji wa nguvu. Nguvu hizo ndizo zinazofanya kazi kubwa zikiwa nyingi. Lakini basi, zikipungua, huletwa zingine. Ndiyo maana watu wakiona kwamba wameishiwa nguvu, huhitaji, ‘kuleta nguvu za kesho.’

Msemo huu hulinganishwa kwa mtu yule ambaye hufanya kazi zake kwa bidii na akichoka hupumzika. Mtu huyo huwahi kwenda kazini kwake ambako hufanya kazi mpaka anachoka. Akichoka hivyo, huziongezea nguvu zingine, ambazo ni za kufanyia kazi katika wakati ujao kwa kupumuzika.

Mtu huyo huutunza vizuri mwili wake kwa kuulisha chakula kinachoutosha, ili aweze kupata nafasi ya kukusanya nguvu za kumsaidia katika kuzitekeleza vizuri kazi zake. Yeye akichoka, hupumzika ili aweze kuongeza nguvu za kufanyia kazi siku zijazo. Ndiyo maana yeye akichoka kufanya kazi zake, huhitaji ‘kuleta nguvu za kesho.’

Msemo huu hufundisha watu kutenga muda wa kupumzika kila wanapochoka kuyatekeleza majukumu yao, ili waweze kuongeza nguvu za kufanyia kazi hizo siku zijazo.

(Mwanzo 2:1-7; Kutoka 20:9-11; Waebrania 4:4; Wabrania 4:9-10).

gambia-kaya

gambia-bhakima

ENGLISH: BOOSTING STRENGTH FOR TOMORROW.

The origin of this saying is boosting of one’s strength. The strength is needed for one to work. But once a person becomes weak, he/she needs to boost his/her strength. That’s why when people feel overwhelmed, they need to, ‘boost strength for tomorrow.’

The saying used comparatively to refer to any person who works hard and gets a rest after getting tired. The person usually goes to work early and works until is tired. When he/she gets tired, he/she boosts his/her strength for future work by relaxing and resting. The person takes good care of his/her body by feeding himself/herself on enough food, so that he/she has the opportunity to gather more strength to help him/her carry out his/her duties. When he/she gets tired, he/she rests so he/she can boost his/her work ability in the future. That is why when he/she gets tired of working, he/she needs to ‘boost strength for tomorrow.’

The saying teaches people to set aside time to rest when they are tired, so that they can boost their ability to perform their tasks in the future.

(Genesis 2: 1-7; Exodus 20: 9-11; Hebrews 4: 4; Hebrews 4: 9-10).

546. NGONGWA NDULA MAPOLU.

Imbuki ya kahayile kenako yilolile ngongwa. Ungongwa gunuyo guli nti gutale uyo gugazwaga ng’wipolu. Unti gunuyo gugabhizaga gugakililile amanti pye ayo galihoyi ung’wipolu lyinilo. Ugoyi guli ntale hangi ndimu noyi. Hunagwene abhanhu bhagagwitanaga giki, ‘Ngongwa ndula mapolu.’

Akahayile kenako kagalenganijiyagwa kuli munhu uyo agajilang’hanaga ijikolo ijo agajipandikaga bho gujisumbya mpaka nose kushigila kubhiza nsabhi ntale. Umunhu ng’wunuyo, aidebhile isolobho ya ginhu ijidoo iyo jigang’wambilijaga ujituula chiza bhuli jene ijo alijipandika umubhuchoji bhokwe.

Uweyi agikolaga ni linti ilo ligazwaga lyakula mpaga lyayikilila pye imiti iyingi ung’wipolu lyinilo, kunguno nang’hwe agajisumbyaga isabho ijo agajipandikaga mpaga obhiza nsabhi ntale. Uweyi agabhalangaga na bhiye inzila ja gujilang’hanila chiza isabho ijo bhagajipandikaga umubhuchoji bhobho. Hungwene abhanhu bhagang’witanaga giki, ‘Ngongwa ndula mapolu.’

Akahayile kenako kalanga bhanhu gujisumbya chiza isabho jabho ijo bhagajipandikaga umubhuchoji bhobho, kugiki bhadule kupandika sabho ja gubhambilija chiza umuwikaji bhobho.

(Mathayo 17:14-20; Marko 4:30-32; Matendo ya Mitume 5:14-16)

KISWAHILI: MGONGWA MUWEZA MAPORI.

Chanzo cha msemo huu chaangalia mgongwa. Mgongwa ni mti mkubwa unaota porini. Mti huo hukua mpaka kuwa mrefu kiasi cha kupita miti yote iliyo porini. Wenyewe huwa unakuwa mti mkubwa na mgumu sana. Ndiyo maana watu husema kwamba, ‘Mgongwa muweza mapori.’

Msemo huu hulinganishwa kwa mtu yule ambaye hukusanya na kutunza mali anazozipata mpaka anafikia kiwango cha kuwa tajiri mkubwa. Mtu huyo anaifahamu faida ya kutunza mali kidogokidogo inayomsaidia kukitunza vizuri kila anachokipata katika utafutaji wake.

Yeye hufanana na mti unaoota na kukua mpaka ukawa mrefu kupita mingine porini ulimo, kwa sababu naye hukusanya na kuitunza mali anayoipata mpaka anakuwa tajiri mkubwa. Yeye huwafundisha pia wenzake namna ya kuzitunza vizuri mali wanazozipata katika utafutaji wao. Ndiyo maana watu husema kwamba ‘Mgongwa muweza mapori.’

Msemo huu hufundisha watu kuzitunza vizuri mali wanazozipata katika utafutaji wao, ili waweze kupata mali yingi ya kuwasaidia vizuri katika maisha yao.

(Mathayo 17:14-20; Marko 4:30-32; Matendo ya Mitume 5:14-16).

ipolu

ENGLISH: A ‘NGONGWA’ TREE THE FOREST OUTSTANDER.

The origin of this saying is tree that is locally known as ngongwa. It is a large tree that outstands all trees in the forest. This tree grows to become the tallest of all the trees in the forest. It becomes a very large and hard wood. That is why people say, ‘A ‘ngongwa’ tree the forest outstander.’

The saying is used comparatively to refer to any person who saves little by little what he/she earns to the extent of becoming very rich. The person knows the benefits of saving little by little, which helps him/her save everything he/she earns. He/she is like a ‘ngongwa’ tree that grows and grows until it is the tallest of all trees in the forest, because he/she saves little by little until he/she becomes very rich. He/she also teaches others to save the little they earn. That is why people say, ‘A ’ngongwa’ tree the forest outstander.’

The saying teaches people to save what they earn, so that they can gather wealth to help them better their lives.

(Matthew 17: 14-20; Mark 4: 30-32; Acts 5: 14-16).

545. NISAGILWA NHINGI.

Mbuki ya kahayile kenako, yililola wisagiji bho nhingi. Inhingi yiniyo lilinti ilo lyapunzwagwa chiza mpaga lyawiza nhingi. Imhingi jinijo, bhalijisanije noyi abhanhu, kunguno ya wiza na bhudamu bhojo, umugujilanghana inumba jabho. Hunagwene abhanhu bhagayombaga giki, ‘nisagilwa nhingi.’

Akahahile kenako, kagalenganijiyagwa kuli munhu uyo ang’wisanije Welelo, umukikale kabho. Umunhu ng’wunuyo, adebhile igiki, Uwelelo hung’wene unduja o jose, kunguno uweyi aliNsumbi o jose.

Uweyi agabhalangaja na bhiye ahigulya ya gung’wisanya Mulungu uyo alinajo inguzu ja jilanghana chiza ikaya jabho. Akikalile kakwe kagabhizukijaga abhiye igiki, unhanghani omigunda yabho, ali Mulungu uyo adulile gugalemeja amajilili mpaga gukija ugujilya ijiliwa jibho. Hunagwene uweyi agayombaga giki, ‘nisagilwa nhingi.’

Akahayile kenako, kalanga bhanhu higulya ya gung’wisanya Mulungu, umubhutumami bho milimo yabho, nu umuwikaji bhobho, kugiki bhadule gwikala bho molele na bhichabho, shigu jose.

Mathayo 24:36-44.

Mathayo 25:1-13.

1Petro 5:8-11.

KISWAHILI: NIMETEGEMEA NGUZO.

Chanzo cha msemo huo, chaangalia utegemeaji wa nguzo. Nguzo hiyo ni mti ambao hukatwa vizuri na kutengenezwa nguzo ambayo huwa na nguvu sana katika kuzilinda nyumba zao. Ndiyo maana watu husema kwamba, ‘nimetegemea nguzo.’

Msemo huo, hulinganishwa kwa mtu yule ambaye humtegemea Mungu katika kuishi kwake. Mtu huyo, anafahamu kwamba, Mungu Ndiye mweza ya yote, kwa sababu Ndiye aliyeviumba vyote.

Yeye huwafundisha pia wenzake, juu ya kumtegemea Mungu aliye na nguvu za kuzilinda vizuri familia zao. Maisha yake, huwakumbusha wenzake kwamba, mlinzi wa mashamba yao, ni Mungu awezaye kuwazuia hata wadudu kula mazao yao. Ndiyo maana mtu huyo huwa anawaambia watu kwamba, ‘nimetegemea nguzo.’

Msemo huo, hufundisha watu juu ya kumtegemea Mungu katika utekelezaji wa majukumu yao, na katika maisha yao, ili waweze kuishi kwa amani na wenzao, siku zote.

Mathayo 24:36-44.

Mathayo 25:1-13.

1Petro 5:8-11.

nhingi2

ENGLISH: I HAVE DEPENDED ON A PILLAR

The foundation of the above saying looks at the dependency of someone on a pillar. The pillar is a tree that is neatly trimmed to become a strong post enough to effectively support houses. That is why people say, ‘I have depended on a pillar.’

The saying is compared to the person who trusts God in life. Such person knows that God is the Almighty who made everything.

He also teaches other people about trusting in God who has the power to better protect their families. The life of such person reminds them that the keeper of their fields is God who can stop even pests from eating their crops. That is why he/she often tells people that, ‘I have depended on a pillar.’

The saying teaches people about trusting God in the execution of their responsibilities, in their lives, so that they can live in peace with one another throughout their lives.

Matthew 24: 36-44.

Matthew 25: 1-13.

1 Peter 5: 8-11.