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

Imbuki ya lusumo lunulo ililola ngeni uyo ogenihaga ahakaya iyo bhagikalaga b’idakiilaka. Ikaya yiniyo iliyabhanhu abho bhadantogagwa ungeni uyo obhagenihaga ng’wunuyo.

Abhanhu bhenabho bhagikalaga bhalubhalile, kunguno ya kukija uguntogwa ungeni ng’wunuyo. Umung’holo jabho bhahayile giki abhingile ungeni uyo alihenaho. B’adatogilwe ugungalila bho gung’winha shiliwa. Huna gwene abhanhu bhagayombaga, ‘Bhugeni bho gwilubhalila.’

Ulusumo lunulo lugalenganijiyagwa kulimunhu uyo aliming’holo uyo adatogilwe ijiliwa jakwe jiliwe na bhageni guti bhenabho. Umunhu ng’wunuyo agab’apejaga abhageni bhakwe bho gubhalub’alila. Agikalaga obhadakilaga abhageni b’akwe bhenab’o, mpaga nose b’agwiyangula gushoka kaya yao.

Kuyiniyo lulu, ulusumo lunulo lulilanga bhanhu higulya ya kubhuleka uwiming’holo umumakaya gab’o. Bhatogwe guiyombya chiza na bhageni bhabho. Ulu munhu ugeniha hakaya iyo bhadantogagwa b’adiyombyaga nanghwe, kunguno ya wiming’holo bho hakaya yabho yiniyo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya kub’iza na b’utogwa kubhageni ubho gub’ambilija uguhoya chiza nab’o na gub’azugila shiliwa, kugiki bhadule gwikala na bhuyegi umuwikaji b’ob’o.

KISWAHILI: UGENI WA KUKASIRIKIANA

Chanzo cha methali hiyo kinaangalia mgeni aliyetembelea kwenye familia ambayo wenyeji wake huwa wamekasilikiana. Familia hiyo ni ya watu ambao hawawapendi wageni waliowafikia pale nyumbani kwao.

Watu hao huwa wako kimya na bila raha kwa sababu ya kukosa upendo kwa mgeni aliyewafikia hapo. Hawapendi kumpa chakula mgeni huyo kwa sababu ya uchoyo uliomo mioyoni mwa wanafamilia hao. Mioyoni mwao hutaka mgeni huyo aondoke kwao. Ndiyo maana watu huuita ugeni huo kama ‘ugeni wa kukasirikiana.’

Methali hiyo hulinganishwa kwa mtu aliye na tabia ya uchoyo. Watu hao hawapendi chakula chao kiliwe na wageni wao. Hawapendi kuwashirikisha wengine mali zao. Mtu huyo, huwafukuza wageni wake kwa kuonesha sura ya kuwakasirikia mpaka wageni hao huamua kuondoka kwenye familia yake hiyo.

Kwa hiyo basi, methali hiyo hufundisha watu juu ya kuacha tabia ya uchoyo maishani mwao kwa kuongea vizuri na wageni hao na kuwapatia chakula kwa kadiri wawezavyo. Ukienda kwenye familia ya wale ambao hawakupendi, hawataongea nawe.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwa na upendo kwa wageni uwawezeshao kuongea nao na kuwakarimu kwa kupatia mahitahi yao muhimu, kikiwemo chakula, ili waweze kuishi kwa furaha maishani mwao.

Marko 7:21-23.

ENGLISH: AN ANNOYED VISITATION

The above proverb is about paying a visit to a family whose members are full of resentment. Such a family exhibits disgust towards those who come to visit their home.

To show their displeasure and lack of love towards the visitors, such people would be quiet and devoid of excitement. And because of their selfishness, they would be unwilling to share their food with the visitors. In fact, they would quietly be wishing that the guests leave their premises. That is why this is referred to as “an annoyed visitation.”

Such adage can be likened to the character of selfishness in people. Such people dislike sharing their food, or even property, with others. They would repulse guests by wearing an angry countenance, and in essence succeed in expelling these ‘unnoyed intruders’ from their midst.

Therefore, the overhead truism teaches people against selfishness, seeks to promote good communication even with strangers, and encourages the spirit of sharing generously with them. That nurtures healthy family relationships.

In addition, that axiom imparts in people the virtue of love towards visitors, which enhances good relationships, including being generous enough to provide them with basic needs, like food, so they can lead happy lives.

Mark 7: 21-23.

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

Imbuki ya lusumo lunulo ililola nguzu ja shiliwa umu nda ya ng’wa munhu uyo agutumamaga milimo. Ishiliwa jigang’winhaga nguzu umunhu ng’wunuyo ja gongeja bhukamu bho gutumama imilimo yiniyo.

Untumami ulutuub’a agagaiwagwa inguvu ja gung’wambilija ugwikomeja ni milimo yiniyo. Hunagwene abhanhu abhabhalilimila ngese ya bhusiga bhagachaligwa ishiliwa guko ngunda ugo ngese yiniyo.

Ulubhenhelwa ishiliwa abhalimiji bha ngese bhenebho bhagayombaga giki “B’ugilimaga bhuli mu nda” mumho bhatuub’aga iligelelwa bhaje bhagajilwe ishilima jinijo.

“Ulusumo lunulu lugatumiligwa hikanza lya kulima nulu hikanza lya gulya: nono ahikanza ilo bhalilima mu ngunda na gwiigwa bhali na nhuub’a. Ahenaho bhagayombaga, ‘bukilimaga buli mu nda’. Bhalihaya abha Padri Donald Syberts nu Padri Joseph Healey umujitabho jabho ijihayile “KUENEZA INJILI KWA METHALI” ukurasa bho 11.

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhalishaga shiliwa chiza abhatumami bhakwe, kunguno ishiliwa jilibhupanga bho ng’wa munhu. Jigang’winhaga nguzu ja gwikomeja gutumama milimo yiniyo bho nguzu na bhuyegi.

Hangi ulusumo lunulo lugalenganijiyagwa kuli msab’i uyo agabhagolaga chiza abhatumami bhakwe bho gub’inha ihela (imishahara) jabho bhuli ng’weji bho nyatengeke. Adab’adigijaga imishashara yabho.

Kuyiniyo lulu, ulusumo lunulo, lulilanga bhanhu higulya ya gubhagalila shiliwa nulu hela abhatumami bhabho, kugiki bhadule gutumama chiza na bho b’uyegi imilimo yiniyo.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya guilisha shilima imimili yabho ni mioyo yabho, kugiki bhadule kupandika nguzu ja gutumama chiza. Idichiza uguleka ugulya ululitumama nimo umuwikaji bhoko, kunguno, ‘b’ugilimaga bhuli mu nda.’

KISWAHILI: HUJILIMA UKIWA TUNBONI

Chanzo cha methali hiyo huangalia nguvu ya chakula tumboni mwa mtu anayefanya kazi shambani. Chakula ndicho kimpacho nguvu mtu huyo alimaye shambani.

Ndiyo maana mtu huyo hukosa nguvu za kumsaidia kuongeza bidii ya kuifanya kazi hiyo. Watu wanaopalilia palizi kwenye shamba la mtama hupelekewa chakula huko shambani, kwa ajili ya kuwawezesha kula na kupata nguvu za kuendelea kuipalilia palizi hiyo.

Wanapoletewa chakula hicho wapaliliaji wa palizi hao, husema kwamba, ‘hujilima ukiwa tumboni’ maana yake, watakiwa kwenda kukila chakula hicho.

“Methali hii hutumika wakati wa kulima au wakati wa kula: hasa wakati wanapolima shambani na kujisikia wana njaa. Hapo huwa wanasema “bukilimaga buli mu nda”. Wasema Padri Donald Syberts na Padri Joseph Healey kwenye kitabu chao kiitwacho “KUENEZA INJILI KWA METHALI” ukurasa wa 11.

Methali hiyo hulinganishwa kwa mtu ambaye huwalisha chakula vizuri wafanya kazi wake, kwa sababu chakula ni uhai wa mtu huyo. Chakula humpa nguvu mtu huyo za kuongeza bidii ya kuifanya kwa furaha kazi hiyo.

Zaidi ya hayo, methali hiyo hulinganishwa kwa mtu ambaye ni tajiri anayewajali kwa kuwapatia mishahara wafanya kazi wake vizuri na kwa haki, kila mwezi. Hawakawishii mishahara yao.

Kwa hiyo basi, methali hiyo, hufundisha watu juu ya kuwajali na kuwatunza wafanyazi kwa kuwapatia chakula wanaofanya kazi shambani, na mishahara ya kila mwezi bila kukawia, wale wanaofanya kazi maofisini. Matunzo hayo huwawezesha kupata nguvu za kuzifanya kazi hizo vizuri na kwa furaha.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuilisha milii na mioyo yao kwa chakula kinachotakiwa kwa ajili ya kuwapatia wao wenyewe nguvu za kuzifanya kazi hizo vizuri na kwa furaha. Siyo vizuri kuacha kula chakula unapofanya kazi maishani mwako, kwa sababu ‘hujilima ukiwa tumboni.’

Kumbukumbu la Torati 8:3.

1Corinthians 10: 16-17.

 

ENGLISH: IT CULTIVATES ITSELF WHILE IN THE STOMACH

The overhead proverb is about the energy created by the food in the stomach of someone working in the farm. Food gives a person such energy he/she requires to work, since such a person will have his/her energy drained, resulting in reduced capacity to perform the work well.

People who weed crops are given food in the field to enable them replenish their strength to continue with their work effectively.

When the food is brought in the farm, the workers say to one another, “it cultivates itself while in the stomach”, meaning they should go and eat the food.

 “This proverb is used during cultivation or during eating: especially whenever the farm workers feel hungry. So they would say, “it cultivates itself while in the stomach”, write Fr. Donald Syberts and Fr. Joseph Healey in their book entitled “KUENEZA INJILI KWA METHALI”. Page 11.

The proverb is likened to a person who feeds his/her workers well, because he/she understands that food is life. Food gives people the strength to perform their work happily.

Similarly, the axiom is likened to a wealthy person who cares about his/her workers by paying them fair salaries every month. He/she also pays them promptly.

Thus, such maxim teaches people about caring for workers; by providing those who work in the fields with enough food to give them strength, and by paying monthly salaries to those who work in the offices. Such care gives them the strength to enable them fulfill those tasks effectively and happily.

In addition, such a maxim instills in people the need to provide their bodies with enough food, which is a basic need, to give them the strength for fulfilling their daily tasks well and happily. In life when you work, it is not good to fail to eat, because “it cultivates itself while in the stomach.”

Deuteronomy 8: 3.

1 Corinthians 10: 16-17.

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

Imbuki ya lusumo lunulo ililola ng’wana uyo alinikujo kub’abyaji b’akwe.  Ung’wana ng’wunuyo alinogu ugutung’wa na bhabyaji b’akwe bhenabho. Kuyiniyo, abhabyaji b’agamanaga b’ung’winha jisambo ijo bhadab’inhaga abho bhalibhalambu ugutung’wa.

Ulusumo lunulo lugalenganijiyagwa nu kulimunhu uyo alinikujo ukub’atale bhakwe ilya kuzunya ugutung’wa nabho. Umunhu ng’wunuyo aginhiwagwa jisambo nabho ghagantumaga uluoimala ugwiita imilimo yiniyo umobhantumilaga.

Abha Padri Donald Syberts nu Joseph Healey umujitab’o jabho ijihayile ‘KUENEZA INJILI KWA METHALI’ ‘GUTANANHYA NHULU JA NG’WA SEBHA,’ Uk 48, b’alihaya giki, ulusumo lunulo lugatumamilagwa kuli ng’wana uyo agab’atogishaga ab’abhyaji bhakwe. Agab’ayejaga na gub’igwa mubhuli ginhu.

Ung’wana ng’wunuyo agab’izaga winhiwa jisambo na b’abyaji b’akwe, kunguyo ya nhungwa yakwe iyawiza yiniyo. Abhabyaji bhakwe b’agantulilaga ginhu, guti jiliwa, ijo oliadisagiliwe igiki agwinhiwa.

Ulusumo lunulo lulilanga bhanhu higulya ya gub’iza na likujo lyaguzunya ugutung’wa na bhatale bhabho kuja gujuitumama imilimo iya gub’eja kaya, jumuiya, na Lihanga lyose, nulu sii yose.

Ijinagongeja, ulusumo lunulo lulilanga bhanhu higulya ya gub’iza na bhukalalwa bho gwifunya b’inikili guja gujub’ambilija abhanhu abho bhalimukoye, kugiki nabho bhadule ugwinga umumakoe genayo, bhab’ize na bhuyegi, umuwikaji bhobho.

KISWAHILI: MTOTO MTIIFU HULA NA KILE KILICHOFICHWA

Chanzo cha methali hiyo kinaangalia mtoto ambaye ana utii kwa wazazi wake. Mtoto huyo huonesha utiifu huo kwa kukubali kutumwa nao. Kwa sababu hiyo, wazazi hao huwa wanampatia zawadi ambazo hawawapatii wale wasiokubali kutumwa nao.

Methali hiyo, hulinganishwa kwa mtu aliye na utiifu kwa wakubwa wakwe umwezeshao kukubali kutumwa nao. Mtu huyo, hupewa zawadi kutoka kwa wakubwa wake hao baada ya kutekeleza kile walichomtuma kukifanya.

Mapadri Donold Syberts na Joseph Healey, kwenye kitabu chao kisemacho, ‘KUENEZA INJILI KWA METHALI’ Uk 48, wasema kwamba, Methali hiyo hutumika kwa mtoto ambaye anawapendeza wazazi wake, kwa kuwafurahisha na kuwatii katika kila jambo. Huwa anapewa zawadi kwa ajili ya tabia yake hiyo njema. Wazazi wake humwekea kitu fulani kwa mfano, chakula bila ya yeye kutegemea.

Kwa hiyo, methali hiyo hufundisha watu juu ya kuwa na utiifu wa kukubali kutumwa na wakubwa wao kwenda kufanya kazi za kujenga, familia, jumuiya na Taifa lote kwa ujumla.

Zaidi ya hayo, methali hiyo hufundisha watu juu ya kuwa na hamu ya kujitoa wenyewe kwenda kuwasaidia watu wenye matatizo ili waweze kutoka kwenye matatizo hao, kwa ajili ya kuwawezesha kuishi kwa furaha maishani mwao.

AN OBEDIENT CHILD EATS EVEN THAT WHICH IS HIDDEN

The above proverb is about a child who is obedient to his/her parents. For instance, such a child shows obedience through willingness to run errands for his/her parents. As a result, the parents give that child gifts, but effectively snub the disobedient children.

The overhead proverb is likened to a person who is humble to his/her elders and who is willing to perform tasks for them. Such a person gets rewarded with gifts from those in authority after undertaking specified tasks as delegated.

Fr. Donald Syberts and Fr. Joseph Healey, in their book, “KUENEZA INJILI KWA METHALI” on page 48, say that such a proverb is used to refer to a child who loves his/her parents, and who pleases and obeys them in every aspect. Because of his/her good behavior, the child would earn a gift from them, for example a meal, often without expecting it.

Therefore, the proverb imparts in people the virtue of humility and readiness to serve under older ones in building the family, the community and the nation as a whole.

Furthermore, the proverb instills in people the need to volunteer or sacrifice and help those in distress to enable them overcome their problems and live happily.

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

Imbuki ya lusumo lunulo ililola nzila iyo igusimizilagwa na bhanhu bhabhili abho b’itogilwe. Inzila yiniyo igab’alekanya abhanhu bhenabho, kunguno b’uling’wene igigelelwa giki ab’itila inzila iyo idulile ugumshisha uko olajile.

Abhasuguma b’ilomelaga giki, ikale bhalihoi bhanhu bhabhili abho bhalib’itogilwe. Bhahoyaga ukunu b’agusiminzaga umulugendo lob’o.

B’ahayushika hanhu inzila jigab’iza ib’ili aho igigelelwa giki bhuli ng’wene aib’itile inzila iyo idulile gunshisha uko olajile. Iki abhanhu bhenabho b’alib’itogilwe, aho bhahaya gulekana b’agayomba giki, ‘inzila yalekenya b’itogilwe, huna bhulekana.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu bhose abho bhagabhulanghanaga chiza ub’utogwa bhobho ahikanza lya gulekana na b’itogwi bhabho, kugiki bhuli ng’wene adule ugujuitumama imilimo yakwe chiza.

Kuyiniyo lulu, ulusumo lunulo lulilanga bhanhu higulya ya kujideb’a inzila ja gubhulab’ila chiza uwitogwi bhobho kub’ichab’o. Igab’inhaga ikujo lya gwikala na bhutogwa na mholele na b’ichabho.

KISWAHILI: NJIA ILIACHANISHA WAPENDANAO

Chanzo cha methali hiyo kinaangalia njia iliyokuwa inatumiwa na watu wawili wapendanao. Njia hiyo iliwachanisha watu hao kwa sababu ya kila mmoja wao kulazimika kupitia njia ile iliyoweza kumfikisha kule alikokuwa akienda.

Wasukuma walisimuliana kwamba, hapo zamani walikuwepo watu wawili waliokuwa wakipendana ambao walizoea kuwa pamoja. Watu hayo walikuwa wakiongea pamoja huku wakiwa wanatembea katika safari yao.

Walipofika sehemu fulani, njia zikawa mbili hali ambayo iliwabidi kila mmoja afuate njia yake, itakayomwezesha kufika kule alikotarajia kwenda. Kwa vile watu hao walipendana, walipotaka kuachana waliambiana kwamba, ‘njia iliachanisha wapendanao,’ ndipo wakaachana.

Kwa hiyo, methali hiyo hulinganishwa kwa watu wale wautunzao upendo wao hasa wakati wa kuachana kwao, ili kila mmoja aweze kwenda kuyatekeleza majukumu ya kazi zake.

Kwa hiyo, methali hiyo hufundisha watu juu ya kuzielewa njia za kuwasaidia katika kuutunza vizuri upendo wao kwa wenzao. Huwawezesha watu kupata hekima ya kuishi kwa upendo na amani na wenzao maishani.

THE WAY SEPARATED THOSE IN LOVE

The above proverb is about a path used by two lovers. It is said that the pair eventually separated because each of them was compelled to pick the path that would take him/her to his/her destination.

The Sukuma people narrated to each other that in the past there were two lovers who liked each other’s company a lot. They would enjoy conversing as they made their journey.

At some point along the way, the road diverged into two; a situation which required that the two friends go their different ways to get to their expected destinations. And since these people loved each other, they would say, as they parted ways: ‘The way separated those who love each other.’

Such proverb is likened to those who care for their love especially as they separate to go and undertake their various duties and responsibilities.

Thus, the proverb imparts in people the knowledge of maintaining the love for each other. It enables them to acquire the wisdom necessary for a loving and peaceful co-existence with others in their lives.

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

Imbuki ya lusumo lunulo, ililola bhanhu abho bhitogilwe. Abhanhu bhenabho b’agamanaga b’uhoya kihamo ku makanza maliihu gete. B’agiilolega bhatogwa umamahoya gabho mpaga igab’izaga jidamu ugulekana.

Gashinaga lulu ligashigaga likanza lya gulekana gikale amiso gabho gitogilwe pye amakanza ayo b’agatumilaga bhalikihamo umumahoya genayo. Ulu bhuhaya gulekana abhanhu bhenabho bhagiwilaga giki, dulekane ‘amiso gadikolagwa.’

Ulusumo lunulo lugalenganijiyagwa kubhanhu abho bhadebhile ugwikala chiza na bhitogwi b’ab’o. Abhanhu bhenabho bhagilangaga ahigulya ya kulekana chiza na bhitogwi bhabho, kugiki bhadule gutumama milimo yingi iyo idulile gubhenhela matwajo mingi umuwikaji bhobho ubhogujibheja ikaya jabho.

Gashinaga na abhanhu abhobhitogilwe, abho bhadanogaga ugwilomela na gumana bhaliiyilolela, ilichiza b’ikomeje gutumama milimo yab’o bhuli ng’wene aje uko agaitumamilaga imilimo yakwe yiniyo. Hunagwene igigelelagwa bhalekane bho gwiwila giko, ‘amiso gadikolagwa.’

Ulusumo lunulo, lulilanga bhanhu higulya ya gub’iza na  witogwi kubhanhu ubho bhudulile gwenha matwajo ga gubheja kaya, lulu jumuiya, na Ihanga (sii) umuwikaji bhobho. Ilichiza ugwilanga higulya ya kub’iza na mahayo ayo gadulile gwambilija uguitumama imilimo ya bhuli lushigu kugiki umunhu adule ugwipandikila, ijiliwa jakwe, lulu adule uguzwala myenda, na guzenga numba ya gwikwala.

Ijinagongeja, ulusumo lunulo, lulilanga bhanhu higulya ya gub’iza na bhukamu bho gubheja malengo ga guizuka na guitumama imilimo yab’o, ulu bhalubhanumanaga na b’itogwi bhab’o.

KISWAHILI: MACHO HAYACHUKIANI

Chanzo cha methali hiyo kinaangalia watu wapendanao. Watu hao huwa wakiongea pamoja kwa muda mrefu kabisa. Huangaliana na kufurahia uwepo wao huo kuwa pamoja. Hali hiyo, huwawezesha kufurahia pia maongezi yao huku wakipata furaha watazamanapo kiasi cha kutosha kuwajengea mazingira ya kujisikia vigumu kuachana.

Kumbe basi, huwa unafika muda kwa watu hao kuachana na wakati huo pia macho yakieleza uwepo wa upendo katika yao uoneshwao na maongezi yao kati yao hao wawili. Basi, wakitaka kuachana, watu hao huambiana kwamba, ‘tuachane macho hayachukiani.’

Methali hiyo, hulinganishwa kwa watu waelewao kuishi vizuri na wapendwa wao. Watu hao, hufundishana juu ya kuachana vizuri inapobidi, kwa ajili ya kwenda kufanya kazi ambazo zaweza kuwaletea maendeleo yatakiwayo katika kujenga familia zao.

Kumbe hata watu wale wapendanao ambao hawachoki kutazamana na kuongea pamoja, watakiwa kuwa na bidii ya kufanya kazi za kila siku ili kila mmoja aweze kuwahi kwenda kule afanyiapo kazi zake. Ndiyo maana, hali hiyo huwabidi waachane kwa kuambiana hivyo, macho hayachukiani, ili waweze kuwahi kwenda kule ambapo kila mmoja wao atakiwa kuwapo.

Methali hiyo, hufundisha watu juu ya kuwa na upendo ule uwezao kuwaletea maendeleo ya kujenga familia, jumuiya, na Taifa katika maisha yao. Ni vizuri kufundishana namna ya kuwa na maongezi yale yawezayo kuwasaidia katika utendaji wa kazi zao za kila siku, ili waweze kujipatia mahitaji yao ya msingi kama vile chakula, nguo na malazi, ikiwemo nyumba ya kuishi.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuwa na bidii ya kuweka malengo yao ya kukumbuka kufanya kazi zao, hata wakiwa wamekutana hivyo na wapendwa wao.

ENGLISH: EYES DO NOT HATE EACH OTHER

The overhead proverb is about people who love each other. They would talk for long periods of time, enjoying each other’s company and caring for each other. That also enables them to enjoy their conversations, as they happily create an environment whereby they find it difficult to let go of each other.

A time comes when the lovers must part, yet their eyes betray the presence of love, which is also reflected in their conversation. So, as they part, they would tell each other: Let’s bid each other goodbye because ‘eyes do not hate each other.’

Such proverb is likened to people who understand how to live well with their loved ones. Such people instill in each other the virtue of mutual disagreement if need be, as they part to go and engage in activities necessary for family development.

It ought to be understood that even people in love, who find it hard to stop gazing at each other or conversing, should be hardworking and mind their various everyday jobs. That is the reason why they must part at some point, as they tell each other ‘eyes do not hate each other’, so they can proceed to where each one should be.

Methali hiyo, hufundisha watu juu ya kuwa na upendo ule uwezao kuwaletea maendeleo ya kujenga familia, jumuiya, na Taifa katika maisha yao. Ni vizuri kufundishana namna ya kuwa na maongezi yale yawezayo kuwasaidia katika utendaji wa kazi zao za kila siku, ili waweze kujipatia mahitaji yao ya msingi kama vile chakula, nguo na malazi, ikiwemo nyumba ya kuishi.

Zaidi ya hayo, methali hiyo, hufundisha watu juu ya kuwa na bidii ya kuweka malengo yao ya kukumbuka kufanya kazi zao, hata wakiwa wamekutana hivyo na wapendwa wao.

This proverb instills in people the virtue of love, which can bring development in their families, the community and the nation as a whole. It is important to educate one another on the activities that can help them meet their basic needs such as food, shelter and clothing.

Moreover, the proverb teaches people the importance of setting clear goals in their work besides sparing opportunities to spend quality time with their loved ones.