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

Imbuki ya lusumo lunulo ililola munhu uyo ali na bhana bhakwe. Umunhu ng’wunuyo agachola nzila ya kujidebhe inhungwa ja bhana bhakwe kugiki adule ugundebha uyo adulile ugunhabhila na gujilanghana chiza isabho yakwe.

 Unamugi ohakaya yiniyo, agabhenghela abhana bhakwe jikolo guti pipi, na agabhagab’anghya bhuli ng’wene, jilenganilile, kugiki adule ugundebha uyo alajilye wangu wangu na gujimala gandya, munho ung’winuyo adadulile ugujilanghana chiza isabho. Uyo agajilya wangu wangu na gujimala, agandebha igiki gashinaga ung’wunuyo, alinkenaguji ojikolo. Adadulile ugunhabhila ahashigu ijahabhutongi.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo adadebhile ugujilanghana chiza isabho jakwe. Agamanaga ujikenagula bho gujigulila ginhu ijo jidinasolobho. Ijinghi agabhinhaga bhanhu abho bhadadulile ugujilanghana chiza.

Ulusumo lunulo lolanga bhanhu higulya ya gubhiza na bhumani bho gujitumamila chiza isabho. Igelelilwe abhanhu bhajilabhile chiza isabho jabho. Bhadizujilekanija sagara nulu gujikenagula bho bhugujigulila maginhu ayo gadinasolobho umuwikaji bhobho.

Ijinagongeja, ulusumo lunulo, lolanga bhanhu higulya ya gufunya bhulangwa bhusoga ukubhana bhabho, nulu ukubhana jumuiya bhabho. Ubhulangwa bhunubho bhugubhinha nhungwa jawiza umubhulabhiji bho jikolo jabho ni jabhangi. Bhugubhambilija ugubhadebha abhakenaguji bhajikolo, na kuleka ugubhinha isabho jinijo.

Kuyiniyo lulu, ulu ulinamuzi ahaka yako, igelelilwe gubhenhela ginhu guti jinijo abhana bhako, na kub’inha jilenganilile bhuli ng’wene. Uyo alajilwe wangu wangu na kujimara, umane igiki, ung’wunuyo adalajilanghana ijikolo.

KISWAHILI: MTOTO YUPI ANA TABIA NJEMA?

Chanzo cha methali hiyo chaangalia mtu ambaye ana watoto wake. Mtu huyo alitafuta njia ya kufahamu tabia za watoto wake ili aweze kumwelewa yule awezaye kumtunza na kuzitunza vizuri mali zake.

Mzee huyo wa familia hiyo aliwagawia watoto wake vitu kama pipi, vikiwa sawa kwa kila mmoja, ili aweze kumfahamu yule atakayekula haraka na kuwa wa kwanza kuzimaliza. Alifahamu kwamba, atakayekuwa wa kwanza kuzimaliza maana yake, huyo hataweza kumtunza yeye katika siku za mbeleni, wala mali zake hatazitunza vizuri.

Mzee huyo pia alifahamu kwamba, yule atakayekula haraka na kuzimaliza huyo atakuwa anaziharibu mali zake na za wenzake. Mtoto huyo hataweza kuwapatia wengine mali zake, kwa sababu ya tabia yake ya kutokuwajali wengine. Anatabia ya uchoyo moyoni mwake. Mzee huyo alifaulu kufahamu tabia za watoto wake kupitia njia hiyo.

Methali hiyo hulinganishwa kwa mtu asiyefahamu namna ya kuzitunza mali zake. Huziharibu mali hizo kwa kuzitumia kwenye mambo yasiyo na faida. Mali zingine huwapatia wale wasioweza kuzitunza vizuri.

Methali hiyo hufundisha watu juu ya kuwa na ufahamu wa kuzitumia vizuri mali zao. Yafaa watu wazitunze mali zao hizo kwa kuzitumia kwenye mambo yanayojenga familia zao, badala ya kuzimaliza hovyo. Hivyo wanatakiwa kuzitumia mali zao kwenye mambo yaliyo na faida kwao.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kutoa malezi mema kwa watoto wao, wanajumuiya wao, na wananchi wao, juu ya utumzaji mzuri wa mali zao na  za wenzao. Malezi hayo, yatawasaidia kuwafahamu wale wanaoharibu mali zao, kabla hawajawakabidhi mali hizo.

Kwa hiyo basi, kama wewe ni mzee nyumbani kwako inafaa kuwaletea watoto wako vitu kama hivyo au vitu vingine na kuwapatia idadi iliyosawa wote. Atakayekula haraka haraka na kuwa wa kwanza kuzimaliza, utaelewa kuwa, huyo hatatunza kitu.

2Wathesalonike 2:1-2.

Zaburi 25:27-28.

ENGLISH: WHO IS THE CHILD OF GOOD CHARACTER?

The above proverb relates to an old man who had children, and who sought to understand who among them exhibited good behavior so he/she could be entrusted with the responsibility of taking care of the man and his wealth.

To find out, he gave each of his children an equal share of candy. He knew that whoever was the fastest and therefore the first to finish eating the candy would neither be able to take care of him in future nor to care for his property.

The man discerned that the child who ate and finished fast was greedy and destructive. Such a fellow would destroy the man’s property as well as that of his siblings. And because of greed and lack of care, such a child would not share with his siblings their father’s inheritance. In essence, the old man succeeded in recognizing the character of his children using this approach.

That proverb is likened to a situation whereby someone knows not how to take good care of valuable possessions. For instance, he/she would either use such possessions wastefully, or bequeath them to people who equally cannot preserve them with care.

The proverb teaches people on the need to use their property responsibly. It is necessary for people to take good care of their possessions for the sake of their families’ growth, instead of wasting them mindlessly. Thus, they need to utilize their resources prudently for their benefit.

In addition, the proverb instills in people the need for good training for their children, their communities and the citizens regarding prudent care of their property and that of their compatriots. Such a quality will help people to be sufficiently discerning so they can identify those who are irresponsible and destructive, before entrusting them with custody of any property.

Therefore, if you are the head of the family, you can employ such a mechanism (of giving some gifts to children) to determine who among them can be entrusted with important responsibilities. He/she who consumes the gift fast will definitely be the kind who cannot take good care of anything.

2 Thessalonians 2: 1-2.

Psalm 25: 27-28.

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

Imbuki ya lusumo lunulo ilolile munhu gumana mihayo ya ng’hana gukila guimana iyo iliya sagala. Ulusumo lunulo agawilagwa munhu uyo adaitumamaga imilimo, nguno atogilwe guyunga. Ubhuyungi bhunub’o bhuli guti bhub’ini bho mbina, kunguno abhab’ini bhambina bhagamanaga bhuyunga bhagucholaga mbina.

Abho bhadebhile i solobho ya milimo, bhagabhakomelejaga abhichab’o giki bhamane milimo, bhadizumana mbina, kunguno imbina jigenhaga bhukokolo, ahakaya ya bhanhu bhenobho. Ubhukolo bhunubho bhugwenha makoye ga nzala ahakaya yiniyo, kunguno ya bhanhu bhenobho gugatumile amakanza gabho imingi bho bhub’ina mbina, gukila uguitumama imilimo yabho.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo atogilwe kukubhija mbina, umuwikaji bhokwe. Umunhu ng’wunuyo akailekaga imilimo yakwe kunguno ya kub’ina mbina. Igelelilwe umunhu adebhe milimo iyo idulile gunmegeja kaya yakwe. Hichene guhaya giki, ‘Managa milimo udizumana mbina.’

Ulusumo lunulo lolanga bhanhu hugulya ya gubhiza bhakamu uguitumama imilimo yabho, kugiki bhadule gujibheja chiza ikaya jabho. Ubhukamu bho gutumama milimo, bhugabhenhelaga sabho umukaya jabho na jiliwa, jizwalo na numba. Igelelilwe abhanhu bhaitumame imilimo yabho na bhukamu ubho bhukomile gubhasabhya umuwikaji bhobho.

Ijinagongeja, ulusumo lunulo, lolanga bhanhu hugulya ya kuleka gujimija makanza gabho kumihayo iyo iliyasagara. Imihayo yiniyo, igalenganijiyagwa na bhumani bho gub’ina mbina. Igelelilwe umunhu, alekane ni mihayo iyo itinasolobho ukuwikaji bhokwe.

KISWAHILI: FAHAMU KAZI USIFAHAMU MICHEZO

Chanzo cha methali hiyo chaangalia mtu kufahamu maneno ya maana badala ya yale ambayo ni ya hovyo.  Methali hiyo huambiwa mtu ambaye huwa hafanyi kazi kwa sababu ya kupenda kwake kutembea akifuata michezo ya ngoma. Utembeaji huo hujumuisha uchezaji wa ngoma, kwa sababu wacheza ngoma huwa na kawaida hiyo ya kutembea akitafuta kucheza michezo hiyo.

Wale wafahamuo hasara za kupenda kucheza michezo hiyo ya ngoma badala ya kufanya kazi, huwaambia wenzao kwamba, wapende kufanya kazi, kuliko kucheza michezo, kwa sababu, michezo kama hiyo huleta uvivu katika kufanya kazi kwenye familia za wapenda michezo hao. Uvivu huo hupelekea kuwepo kwa matatizo ya njaa katika familia hiyo, kwa sababu ya watu wake kuutumia muda wao zaidi kwenye maswala ya kucheza ngoma badala ya kufanya kazi.

Methali hiyo, hulinganishwa kwa mtu yule apendaye kutembea kwa sababu ya kutafuta michezo hiyo ya ngoma badala ya kazi ambazo zaweza kumletea maendeleo yeye na familia yake. Ndiyo, kusema kwamba, ‘Fahamu kazi usifahamu michezo.’

Methali hiyo hufundisha watu juu ya kuwa na bidii ya kufanya kazi zao, ili waweze kujiletea maendeleo kwenye familia zao. Bidii hiyo, huwapatia nafasi ya kujipatia mahitaji yao ya kila siku, yakiwemo yale ya: chakula, mavazi na malazi, mpaka kufikia hatua ya kuwa matajiri. Yafaa watu wafanye kazi kwa bidii iwezayo kuwatajirisha maishani mwao.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuachana na tabia ya kupenda kufuata michezo ya ngoma, ambayo ni sawa na kufuata maneno ya hovyo. Maneno hayo, hufananishwa na kucheza michezo hiyo ya ngoma. Yafaa watu waachane na yote ambayo hayana faida maishani mwake.

Mithali 6:6-9.

2Wathesalonike 3:10.

ENGLISH: HAVE KNOWLEDGE OF WORK NOT OF PLAY

The overhead proverb talks about the need for someone to take into serious consideration meaningful isues rather than useless ones. The proverb is usually directed at a person who roams about seeking fun and enjoyment at dancing festivals, instead of working. Dancers have a habit of moving from place to place to stage their sport.

Those who understand the damage caused by the love of play and dance usually tell those hooked on it to love work instead, since such vain activities breed nothing but laziness in the family. Laziness leads to hunger and starvation because people spend more time engaging in fun and games at the expense of working.

The proverb can be used to refer to someone who revels in fun – wandering in search of the pleasures of music and dance – instead of engaging in productive work that can guarantee progress in the family. That is why such a person will be told, ‘Have knowledge of work, not games.’

That truism imparts in people the spirit of hard work so that they may bring progress in their families. That way, they create an opportunity to provide themselves with their daily basic needs such as food, clothing and shelter, and they can even get to a point of attaining richness. Indeed, it is important for people to work hard so that they can acquire richness in their lives.

In addition, the epigram teaches people about the vanity of engaging in dance and games, just like it is useless focusing on meaningless ideas. Such ideas are likened to dancing games. In essence, people are advised to shun those things that are worthless in their lives.

Proverbs 6: 6-9.

2 Thessalonians 3:10.

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

Imbuki ya lusumo lunulo yingilile kuli munhu uyo agakeleja ugushiga uko olajile, kunguno ya gwandya guiluta liwe b’uli nva iyo yammokaga uwei.

Ikale olihoi munhu uyo agasumba lugendo lo guja haleb’e. Aho obhuka ajile chiniko, agiib’ona nva iyo igandya gummoka. Aho oibhona wandya guiluta mawe inva yiniyo. Aho winga hoi usiminza hadoo, nva ingi yandya gummoka, nayo uyiponda liwe. Umunhu ng’wunuyo omanaga uiponda bhuli nva yene iyo yammokaga. Nose agakeleja ugushika uko olajile.

Kanamhala kamo kagansunduhalila umunhu ng’wunuyo, kung’wila giki, ‘ulu wandya guyuiponda liwe bhuli nva iyo iligumoka, udushiga na wangu uko ujile.’ Nanghwe aho wigwa giko, agiyangula goya uguiluta liwe bhuli nva iyo yammokaga, huna usiminza chiza mpaka ushiga uko alajile, ninga iki akelejije.

Gwingila henaho, bhanhu b’ingi bhagayulutumamila ulusumo lunulo, bho gung’wila ung’wichabho uyo agailekaga imilimo yakwe, kunguno ya guidegeleka imihayo ya bhanhu iyo idiyawiza, giki, ‘ulu wandya guiponda liwe bhuli nva iyo iligumoka udushiga na wangu uko ujile.

Ulusumo lunulo lugalenganijiyagwa kuli munhu, uyo agadililaga mamihayo ga bhanhu abho bhadina nhungwa jawiza, mpaga oileka imilimo yakwe. Igelelilwe umunhu agudilile chiza unimo gokwe gunuyo mpaga agumale.

Ulusumo lunulo lolanga bhanhu higulya ya kuleka guidilila imihayo ya bhanhu iyo idulile gubhatindika umuguitumama chiza imilimo yabho. Igelelilwe abhanhu bhenabho bhaleke uguidilila imihayo ya bhasobheji bhabho, kunguno idulile gubhadija uguimala chiza imilimo yabho yiniyo.

KISWAHILI: UKIANZA KUMTUPIA JIWE KILA MBWA AKUBWEKEAE HUTAFIKA MAPEMA KULE UENDAKO

Chanzo cha methali hiyo chatokea kwa mtu aliyechelewa kufika kule alikokuwa akienda, kwa sababu ya kuanza kumtupia jiwe kila mbwa aliyembwekea safarini mwake.

Hapo zamani alikuwepo mtu mmoja, aliyefunga safari yake kwenda sehemu fulani. Alipoianza safari yake hiyo alimuona mbwa aliyeanza kumbwekea. Alipomuona alianza kumponda mawe.

Alipoondoka pale akiendelea kutembea kidogo, mbwa mwingine alianza kumbwekea, naye alimrushia jiwe. Mtu huyo, aliendelea kufanya hivyo, kwa kila mbwa aliyembwekea. Mwishowe, alichelewa kufika alikokuwa akienda.

Mzee mmoja alimhurumia, akamwambia hivi, ‘ukianza kumtupia jiwe kila mbwa akubwekea, hutafika mapema uendako.’ Naye aliposikia hivyo, aliamua kuacha kumtupia jiwe kila mbwa aliyembwekea, ndipo alipofaulu kutembea mpaka akafika alikokuwa akienda, ingawa alikuwa amechelewa.

Kutokea hapo, watu wengi walianza kuitumia methali hiyo, kwa kumwambia mwenzao aliyeacha kazi zake kwa sababu ya kusikiliza maneno ya watu wasiomtakia mema, hivi, ‘kama ukianza kumtupia jiwe kila mbwa akubwekeae, hutafika mapema kule endako.’

Methali hiyo, hulinganishwa kwa mtu asilikilizaye maneno ya watu wasio mtakia mema, mpaka anaziacha kazi zake. Yafaa mtu ajali vizuri kazi zake kwa kuifuatilia vizuri mpaka aimalize bila kukubali kukatishwa tamaa na watu wasio mtakia mema.

Methali hiyo, hufundisha watu juu ya kuacha kuyajali maneno ya watu wenye nia mbaya ambayo yaweza kuwachelewesha kuzimaliza kazi zao. Yafaa watu waache kuyajali maneno ya watu wasiopenda maendeleo ya wenzao au ya nchi, kwa sababu maneno hayo, yatawachelewecha kuzimaliza kazi hizo.

ENGLISH: IF YOU START THROWING STONES AT EVERY DOG THAT BARKS AT YOU, YOU WON’T MAKE IT TO YOUR DESTINATION IN TIME

The literal meaning of that proverb focuses on someone who arrives at his/her destination late because of regularly stopping to throw stones at every dog that barks at him/her on the way.

Long time ago there was a man who embarked on a journey to a certain destination. The moment he began the journey, a dog appeared and started barking at him. The man reacted by throwing stones at the dog.

A little further on, another canine happened on the scene and started barking at the traveler. As usual, the man picked some stones and started throwing at the dog. He kept repeating his action for every dog that came barking at him. At long last, he was really delayed on the way.

One old man pitied him and said, “If you start throwing a stone at every dog that barks at you, you will not arrive at your destination on time.” When he heard that, the traveler decided to stop throwing a stone at every dog that barked at him, so he managed to complete his journey, though quite late.

From then on, many people started finding such proverb useful, and they would use it to advise those who had been discouraged in their endeavours due to spiteful people. They would say, “If you start throwing a stone at every dog that barks at you, you will be late in your journey.”

The adage is likened to a person who listens to statements made by malicious people, and in the end getting derailed from his/her work. It is necessary for someone to remain focused on his or her work until it is accomplished, in essence by shunning the efforts of the naysayers.

That proverb teaches people to stop paying attention to the words of those with evil intentions because such can prevent them from accomplishing their responsibilities. It is advisable for people to ignore the negative statements of those who do not appreciate them, and who are anti-development, because such will prevent them from accomplishing their tasks.

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

Mbuki ya lusumo lunulo ililola nva. Inva iyene ulu yukamilwa idiko gulya mujiseme jimo na ng’wichayo. Buli yene igalilaga bho ng’wi binghi, yalya bho nduhu ugwisangija lihamo. Nulu ab’ize ali ng’wana oyo idulya kihamo ung’wibinghi limo. Inva jili na kab’uyiyene umuwikaji bhojo.

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo aliminholo umuwikaji bhokwe. Umunhu ng’unuyo adahayile ugwigunana na b’iye, ku nguno ya nhungwa jakwe ijagutogwa gwikala yiyene.

Ulusumo lunulo lodulanga higulya ya kuleka nhungwa ja kutogwa gwikala yiyene. Ilichiza gwikala na kajile kagwigunana chiza na bhanhu b’igisu. Ubhusangi bhugabhambilijaga abhanhu umugwikala bho mholele na b’ichab’o.

Ijinagongeja, ulusumo lunulo lolanga bhanhu higulya ya kuleka gub’iza na kajile ka nyawa. Ilichiza abhanhu bhab’ize ni lonjo na witogwi umuwikaji bhobho umuchalo jabho, nulu umujuiya jabho.

KISWAHILI: MBWA NA MBWA HAWASHIRIKI CHAKULA KWA KUTUMIA CHOMBO KIMOJA

Chanzo cha methali hiyo chaangalia mbwa. Mbwa ana ubinafsi kwa sababu yeye hayuko tayari kula chakula kwenye chombo kimoja na mwenzake. Kila mmoja hulia kwenye chombo malumu kwa ajili yake tu.

Hawawezi kulia chombo kimoja kwa kuchangia. Hata awe mtoto wake atamkatalia kwa sababu ya tabia yake ya kupenda kuwa na ubinafsi maishani mwake. Mbwa wana ubinafsi wa hali ya juu katika maisha yao.

Methali hiyo hulinganishwa kwa mtu ambaye ni mchoyo katika maisha yake. Mtu huyo hataki kusaidiana na wenzake, kwa sababu ya tabia yake ya kupenda kukaa peke yake. Mtu huyo atawaliwa na ubinafsi katika maisha yake.

Methali hiyo hufundisha watu juu ya kuacha tabia ya ubinafsi. Tabia hiyo ni ile ya kupenda kukaa peke yao katika maisha yao. Ni vizuri kuwa pamoja na wenzao kwa kujijengea tabia ya kusaidiana nao. Umoja huo husaidia watu katika kuishi kwa amani na wenzao katika jumuiya au kijiji chao.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuachana na tabia za mbwa, yaani ubinafsi. Wao wanatakiwa kujijengea tabia ya kuwajali wenzao katika maisha yao kwa ajili ya kuwawezesha kuleta maendeleo katika jumuiya zao. Inawabidi wawajali wenzao kwa kukubali kusaidiana na kushirikiana nao kwa upendo.

Zaburi 10: 3-4.

Isaya 56:11.

Luka 12:15-21.

Wafilipi 2:4-6.

1Petro 4:7-11.

1Wakorintho 3:4-8.

 DOGS CANNOT SHARE FOOD IN ONE BOWL

The above proverb looks at the selfish nature of dogs. A dog cannot share food in one bowl with a fellow dog because of their selfishness. Each has a separate bowl to itself.

They cannot share one plate, even with their puppies, because of their high degree of selfishness.

The overhead proverb is likened to the character of a selfish person. Such a person is not supportive to others, and has a tendency to live in isolation. He/she is controlled by selfishness in his/her life.

The proverb teaches people against selfish behavior in their lives, and against seclusion. Instead, people are advised to embrace unity, which helps them co-exist in peace with their colleagues in their community.

Above all, the proverb cautions people to shun dog character: selfishness. They should instead possess self-sacrifice, which empowers communities. Similarly, they should support and co-operate with each other in a loving way.

Psalm 10: 3-4.

Isaiah 56:11.

Luke 12: 15-21.

Philippians 2: 4-6.

1 Peter 4: 7-11.

1 Corinthians 3: 4-8.

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

Imbuki ya lusumo lunulo ililola makono na Munhu. Umunhu ulu atali ng’wana ndoo agambilijiyagwa bhogub’uchiwa mumakono ga ng’wa nina, nulu ga b’akongi bhakwe. Aliyo lulu umunhu ulu ukula agab’izaga na bhudula bho gwilisha wei bho gutumila makono gakwe.

Gashinaga lulu, imbuki ya lusumo lunulo yalomela giki umunhu ulukula agilishiga ng’winikili bho gutumila makono gakwe. Amakono genayo hayo gagabhizaga myaji okwe.

Amakono gagalenganijiyagwa kuli myaji wa ng’wa munhu uyo amanile ugubhalanghana abhana bhakwe. Umyaji uojigongo agabhalanghanaga chiza abhana bhakwe.

Umyaji ng’wunuyo agatumilaga makono ugub’alanga bhutumami ubho milimo abhana bhenabho. Hunagwene b’agakulaga ukunu bhalilanga uguitumama imilimo yiniyo.

Uluukula umunhu aguyutumama weyi ng’winikili imilimo ya gwilisha umukaji bhokwe. Ichene guhaya giki, amakono gali nina o ng’wa munhu.

Ulusumo lunulo lulilanga bhanhu higulya ya gugatumila chiza amakono gabho, kugiki gadule gubhapandikila matwajo mingi umuwikaji bhobho. Ilichiza abhanhu bhuleke ubhugokolo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya gufunya ilange lya wiza kubhana jumuiya ilya gutumama milimo iyo idulile gub’enhela matwajo ga wiza umuwikaji bhobho.

KISWAHILI: MIKONO NI MZAZI WA MTU

Chanzo cha methali hiyo kinaangalia mikono na mtu. Mtu akiwa mtoto mdogo husaidiwa kwa kubebwa mikononi mwa mama yake au mikononi mwa walezi wake. Lakini mtu huyo akikua huwa na uwezo wa kujilisha mwenyewe kwa kutumia mikono yake. Ndiyo kusema kwamba, ‘mikono ni mzazi wa mtu.’

Mikono hulinganishwa kwa mzazi wa mtu anayefahamu kumtunza mwanae. Mzazi mwenye huruma huwafundisha vizuri watoto wake namna ya kuitumia mikono yao kwa kulijiletea maendeleo.

Mzazi huyo hutumia mikono yake katika kuwafundisha watoto wake hao namna ya kufanya kazi kwa bidii ili waweze kuifikia hatua ya kupata mafanikio ya kujilisha wenyewe na kuwatunza wenzao maishani mwao. Ndiyo maana watoto hao hukua wakiwa na ufahamu wa kuitumia vizuri mikono yao katika kujipatia mahitaji yao ya kila siku na ya wenzao.

Ndiyo kusema kuna ukweli kwamba ‘mikono ni mzazi wa mtu,’ kwa sababu ya utunzaji anaoupata mtu huyo kutoka kwenye mikono yake.

Methali hiyo huwafundisha watu juu ya kuitumia vizuri mikono yao ili iweze kuwapatia maendeleo maishani mwao. Inapiga vita tabia ya uvivu au ile ya kuwa na utegemezi katika kufanya kazi zile ambayo mtu huyo anaziweza kuzitekeleza mwenyewe.

Zaidi ya hayo, methali hiyo huwafundisha watu juu ya kuwapatia wanafamilia, au wanajumuiya na wananchi wote kwa ujumla, malezi mema yawezayo kuwaletea maendeleo maishani mwao.

Mithali 10:4.

 

 ENGLISH: HANDS ARE A PERSON’S MOTHER

The overhead proverb relates to a human being’s hands. While still in infancy, a baby is taken care of in his/her mother’s hands, or in the hands of the babysitters. But when he/she grows up, the adult is able to feed himself/herself using his/her own hands. As such, ‘hands are a person’s mother.’

Such proverb is likened to a parent who knows how to take care of his/her child. A compassionate parent teaches his/her children how to be self-reliant or how to use their hands to bring them development.

Such a parent uses his/her hands to teach the children to work hard and achieve their own goals, and to care for fellow human beings. That is why the children would grow up with the good habit of using their hands to provide themselves and their peers with daily needs.

In essence, it is a fact that ‘hands are a person’s mother’ because of the care that he/she gets from the mother’s hands.

The proverb teaches people on how to use their hands in a resourceful way in order to improve their lives. It discourages the tendency of being lazy or dependent upon others in undertaking tasks that can be accomplished by them alone.

Furthermore, the proverb instills in people the importance of proper training of family members, the community and society in general for the sake of bringing about progress in their lives.

Proverbs 10: 4.