Don Sybertz

1527. SUKUMA: UBHULONGO BHULI MAGULU MAGUHI.

Ulusumo lunulo lwingile kuli mpeji o magulu maguhi uyo agagema gutoroka wangu uduma. Umunhu ng’wunuyo agandya gupela wangu, aliyo adasegendelile upandikwa. Hukwene huguhaya giki, ubhulongo bhudikalaga makanza malihu kunguno ubhunhana bhugabhupandikaga wangu. Hunagwene abhanhu bhagang’wila giki, “ubhulongo bhuli na magulu maguhi.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo agabhalembaga abhangi kusolobho yakwe na nhinda jakwe, umukikalile kakwe. Umunhu ng’wunuyo, agiganikaga giki ubhulongo bhunubho bhugumshisha kule aliyo lulu ubhunhana bhugang’olesha hape wangu, umuwikaji bhokwe. Uweyi agabhonaga soni ningi mpaga oduma uguilela ikaya yakwe yiniyo ulu bhobadijiwa ubhulongo bhokwe bhunubho, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nu mpeji uo magulu maguhi uyo agagema gutoroka uduma, kunguno nuweyi agabhalembaga abhiye mpaga oduma uguyilema ikaya yakwe ulu bhobadijiwa ubhulongo bhokwe bhunubho, umuwikaji bhokwe. Hunagwene abhanhu bhagang’wilaga giki, “ubhulongo bhuli na magulu maguhi.”

Ulusumo lunulo lolanga abhanhu higulya ya guleka bhulongo bho guwikalana chiza ubhunhna, kugiki bhadule gujilela chiza ikaya jabho, umuwikaji bhobho bhunubho.

Luka 8:17.

Mithali 12:19.

Wakolosai 3:9.

Yohana 8:32.

Mithali 19:9.

SWAHILI: UONGO UNA MIGUU MIFUPI.

Methali hii inaweza kufuatiliwa hadi kwa mkimbiaji mwenye miguu mifupi ambaye alijaribu kumtoroka mtu haraka. Alianza mbio haraka, lakini hakuweza kwenda mbali kabla ya kukamatwa, akashindwa. Inamaanisha kwamba uongo haudumu kwa muda mrefu kwa sababu ukweli hatimaye humpata. Ndiyo maana watu humwambia kwamba “uongo una miguu mifupi.”

Methali hii hulinganishwa kwa mtu anayesema uongo ili kuwadanganya wengine kwa faida yake binafsi, ulinzi, au kiburi katika maisha yake. Mtu kama huyo hudhani uongo huo utampeleka mbali, lakini hivi karibuni ukweli humfichua. Yeye huona aibu hadi kufikia hatua ya kushindwa kuiongoza familia yake, pale uongo wake unapogunduliwa, katika maisha yake.

Mtu huyu hufanana na yule mkimbiaji mwenye miguu mifupi aliyejaribu kumtoroka mtu haraka akashindwa, kwa sababu naye pia huwadanganya wengine hadi kufikia hatua ya kuona aibu wakati wengine wanapoujua ukweli, katika maisha yake. Ndiyo maana watu humwambia kwamba “uongo una miguu mifupi.”

Methali hii huwafundisha watu kuhusu: ukweli, hatari ya udanganyifu, uaminifu katika jamii, umuhimu wa kusema ukweli kila wakati na uhakika kwamba uwongo uliofichwa hatimaye utafichuliwa.

Luka 8:17 “Kwa maana hakuna kitu kilichofichwa ambacho hakitafichuliwa, wala hakuna kitu kilichofichwa ambacho hakitajulikana au kuwekwa wazi.”

Mithali 12:19 “Midomo ya kweli hudumu milele, lakini ulimi wa uongo hudumu kwa muda mfupi tu.”

Wakolosai 3:9 “Msiambiane uongo, kwa kuwa mmevua utu wenu wa zamani pamoja na matendo yake.”

Yohana 8:32 “Ndipo mtakapojua ukweli, nao ukweli utawaweka huru.”

Mithali 19:9 “Shahidi wa uongo hatakosa kuadhibiwa, na yeyote asemaye uongo ataangamia.”

ENGLISH PROVERB: A LIE HAS SHORT LEGS.

This proverb can be traced back to a runner with short legs who tried to escape from someone faster. He began the race quickly, but could not go far before being caught. It means that lies do not last long because the truth eventually catches up with them. That is why people say “a lie has short legs.”

This proverb is compared to a person who speaks falsehood to deceive others for personal gain, protection, or pride in his life. Such a person may think the lie will carry him far, but soon the truth exposes him. He is ashamed when his lie is discovered to the point of failing to lead his family, in his life.

This person resembles that runner with short legs who tried to escape from someone faster because he also lies others to the point of being ashamed when others know the truth, in his life. That is why people tell him “a lie has short legs.”

This proverb teaches people about: Honesty and truthfulness, the danger of deception, trustworthiness in society, the importance of speaking the truth always and the certainty that hidden lies will eventually be revealed

Luke 8:17 “For there is nothing hidden that will not be disclosed, and nothing concealed that will not be known or brought out into the open.”

Proverbs 12:19 “Truthful lips endure forever, but a lying tongue lasts only a moment.”

Colossians 3:9 “Do not lie to one another, since you have taken off your old self with its practices.”

John 8:32 “Then you will know the truth, and the truth will set you free.”

Proverbs 19:9 “A false witness will not go unpunished, and whoever pours out lies will perish.”

1525. SUKUMA: BHULANGWA BHO NDUHU JITO BHULI GUTI TALA IYO IDINA MAGUTA.

Ulusumo lunulo luhoyelile giki ubhumani ying’wene bhudatoshije mpaka wambilije bhanhu gwikala chiza. Umulikujo lya jiafrica, nono abhamuchalo, abhanhu bhanhiyagwa likujo bho gujilanija numo alibhutumamila ubhumani bhokwe ijinagubheja kaya iyalange lisoga, idi bho bhumani duhu.

Itala iyo idina mafuta idadulile gufunya lisana, giko lulu, nu bhumani ubho bhudina miito bhudadulile gwambilija bhanbhu gwikala chiza. Hunagwene abhanhu abhakikujo bhagayomba giki, “bhulangwa bho nduhu miito bhuli guti tala iyo idina maguta.”

Ulusumo lunulo lugalenganijiyagwa kuli munhu uyo wilanga mihayo mingi mushule, mukanika nulu mubhananzengo bhiye, aliyo lulu adumile uguitumamila umuwikaji bhokwe. Umunhu ng’wunuyo, agayombaga mihayo ikujo aliyo adikalaga muwikaji wikujo kunguno ya nhungwa jakwe gubhiza ja bhubhi, umukajile kakwe. Uweyi agadumaga uguyilela chiza ikaya yakwe kunguno ya nhungwa jakwe ijabhubhi jinijo, umukikalile kakwe kenako.

Umunhu ng’wunuyo agikolaga nuyo alinibala litale aliyo adalilimaga kunguno nuweyi alinabhumani bho mihayo mingi aliyo adabhutumamilaga umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “bhulangwa bho nduhu miito bhuli guti tala iyo idina maguta.”

Ulusumo lunulo lolanga bhanhu higulya ya solobho ya kubhutumamila chiza ubhulangwa ubho bhabhupandika kugiki bhadule gujilela chiza ikaya jabho jinijo, umuwikaji bhobho bhunubho.

Yakobo 1:22.

Mathayo 5:16.

Mhubiri 9:10.

Luka 11:33.

SWAHILI: ELIMU BILA MATENDO NI KAMA TAA ISIYO NA MAFUTA.

Methali hii huzungumzia kwamba maarifa pekee hayatoshi isipokuwa yaemetekelezwa. Katika hekima ya kitamaduni ya Kiafrika, haswa katika jamii nyingi za vijijini, watu walimthamini mtu si tu kwa kile alichokijua, bali pia kwa jinsi alivyotumia maarifa yake katika kuwasaidia wengine vya kutosha kuboresha maisha yao. Taa isiyo na mafuta haiwezi kutoa mwanga; vivyo hivyo, elimu isiyo na matendo haiwezi kuinufaisha jamii. Ndiyo maana wenye busara walisema “elimu bila matendo ni kama taa isiyo na mafuta.”

Methali hiyo hulinganishwa kwa mtu yule ambaye amejifunza mambo mengi shuleni, kanisani, au katika jamii, lakini anashindwa kutumia maarifa hayo katika maisha ya kila siku. Mtu kama huyo huzungumza kwa busara lakini haishi kwa busara kwa sababu ya mwenendo wake mbaya. Yeye hushindwa kuwalea vizuri wanafamilia wake kwa sababu ya kuzungumza kwa busara bila kuishi kwa busara katika maisha yake.

Mtu huyo hufanana na mtu yule ambaye anamiliki zana za kilimo lakini halimi kamwe ardhi, au mtu ambaye hubeba Biblia kila siku lakini halitii Neno la Mungu. Maarifa ya mtu huyo hayana maana bila ya kutekelezwa kwa matendo yaboreshayo maisha ya watu. Ndiyo maana watu humwambia kwamba, “elimu bila matendo ni kama taa isiyo na mafuta.”

Methali hii huwafundisha watu kuhusu: umuhimu wa kutumia elimu katika vitendo, kutumia hekima kuitumikia jamii, kuishi kulingana na kile ambacho mtu amejifunza, uwajibikaji na tabia njema na thamani ya maarifa ya vitendo maishani mwao, ili waweze kufanikiwa maishani mwao.

Yakobo 1:22. “Lakini iweni watendaji wa neno, wala si wasikiaji tu, mkijidanganya nafsi zenu.”

Mathayo 5:16. “Nuru yenu na iangaze mbele ya watu, wapate kuyaona matendo yenu mema.”

Mhubiri 9:10. “Lolote mkono wako utakalopata kulifanya, lifanye kwa nguvu zako zote.”

Luka 11:33. “Hakuna mtu awashaye taa na kuificha.”

Mistari hii huonesha kwamba hekima na elimu ya kweli lazima izae matendo mema yanayowanufaisha wengine.

ENGLISH: EDUCATION WITHOUT ACTION IS LIKE A LAMP WITHOUT OIL.

This proverb talks about that knowledge alone is not enough unless it is put into practice. In traditional African wisdom, especially in many village communities, people valued a person not only for what he knew, but for how he used his knowledge to help others enough to improve their lives. A lamp without oil cannot produce light; likewise, education without action cannot benefit society. That is why the wise said “education without action is like a lamp without oil.”

This saying is compared to a person who has learned many things in school, church, or society, but fails to apply that knowledge in daily life. Such a person talks wisely but does not live wisely because of his wicked conduct. He fails to nurture well his family members because of speaking wisely without living wisely in his life.

This person resembles someone who owns farming tools but never cultivates the land, or a person who carries a Bible every day but never obeys the Word of God. Knowledge becomes useless when it is not practiced. That is why people tell him that, “education without action is like a lamp without oil.”

This proverb teaches people about: the importance of putting education into action, using wisdom to serve society, living according to what one has learned, responsibility and good character and the value of practical knowledge in life.

James 1:22. “But be ye doers of the word, and not hearers only, deceiving your own selves.”

Matthew 5:16. “Let your light so shine before men, that they may see your good works.”

Ecclesiastes 9:10. “Whatever your hand finds to do, do it with all your might.”

Luke 11:33. “No one lights a lamp and hides it.”

These verses show that true wisdom and education must produce good actions that benefit others.

850. NZUB’I ADAB’ITILAGA ILAMBO.

Ulusumo lunulo, lulilola nzub’i o shi, nulu ndilo uyo agaja ogazub’a bhuli hilambo lyene mpaga abhite hoyi, gujilola ishi. Unzub’i ng’wunuyo, agitaga giko kunguno ahayile apandike ndilo nyingi. Hunagwene abhanhu bhagayombaga giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agasulujaga jikolo jilebhe, uyo agab’itaga bhuli kaya yene, umubhusuluja bhokwe. Unsuluja ng’wunuyo, agajaga uliga bhuli aha kaya yene iyo aliyibhona ilugulile unyango, kunguno atogilwe amale gujijinja pye ijikolo ijo alijisuluja, umunimo gokwe gunuyo. Uweyi agapandikaga solobho mhale noyi umubhusuluja bhokwe bhunubho kunguno ya wikomeja bhokwe ubho gubhita bhuli kaya, umutumami bho milimo yakwe.

Umunhu ng’wunuyo, agikolaga nu nzub’i o ndilo uyo agabhitaga bhuli ilambo, kunguno nu weyi agajaga ubhita bhuli kaya, umubhusuluja bhokwe bhunubho. Uweyi abhalangaga abhanhu bhakwe inzila ja guhoya na bhanhu bhingi umubhutumami bhobho, kugiki bhadule gupandika sabho ningi, umumilimo yabho. Hunagwene agabhawilaga abhanhu giki, “nzub’i adab’itilaga ilambo.”

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija gubhutumila pye uwasa ubho bhali nabho umubhutumami bho milimo yabho, kugiki bhadule gupandika matwajo mingi, umuwikaji bhobho.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

KISWAHILI: MVUVI HAACHI KUPITIA BWAWANI.

Methali hiyo, humwangalia mvuvi wa samaki ambaye hupitia kwenye kila bwawa akitafuta samaki. Mvuvi huyo, hufanya hivyo kwa sababu anataka kupata mafanikio ya kuvua samaki wengi. Ndiyo maana watu husema kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye huuza vitu fulani, kwa hupitia kwenye kila familia, katika uuzaji wa biashana yake. Mfanya biashana huyo, huenda akiingia kwenye kila familia ambayo anauona mlango wake uko wazi, kwa sababu anapenda kuuza vitu vyake vyote, katika biashara yake hiyo. Yeye hupata faida kubwa sana katika kazi yake hiyo, kwa sababu ya bidii yake ya kupitia kwenye kila familia, katika utekelezaji wa majukumu yake.

Mtu huyo, hufanana na yule mvuvi wa samaki aliyepitia kwenye kila bwawa, kwa sababu naye huenda akiingia kwenye kila familia, katika biashara yake hiyo. Yeye huwafundisha pia watu wake namna ya kuongea na watu wengi katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, katika kazi zao. Ndiyo maana huwa anawaambia watu kwamba, “mvuvi haachi kupitia bwawani.”

Methali hiyo, hufundisha watu juu ya kujibidisha kuzitumia fursa zote walizo nazo, katika utekelezaji wa majukumu yao, ili waweze kupata mafanikio mengi, maishani mwao.

Luka 24:47.

Matendo ya mitume 1:8.

Warumi 10:18.

Marko 16:15-16.

fisherman-1

people-with fish

visser-fishing zanzibar

fishpond-

ENGLISH: THE FISHER-PERSON DOES NOT JUMP A FISHPOND (TRADITIONS ARE LIKE A LAW).

This proverb focuses on a fisherman who goes through each pond in searching for fish. He does this because he wants to be successful in catching more fish. That is why people say that, “the fisher-person does not jump a fishpond.”

This proverb is compared to the man who sells certain things by passing through every family in his trade. Such trader enters at every family which he sees that its door is open, because he likes to sell all his goods. He gets a lot of benefits from his work, because of his persistence of passing through each family that can buy his goods.

This man is like the fisherman who passed through every pond, because he too goes into every family that can buy his goods. He also teaches his people on how to communicate with many people in fulfilling their duties, so that they may be more successful in their daily activities. That is why he often tells people that, “the fisher-person does not jump a fishpond (traditions are like a law).”

This proverb teaches people on how to strive to use all the opportunities which they have in fulfilling their daily responsibilities, so that they may have more successes in their families.

Luke 24:47.

Acts 1: 8.

Romans 10:18.

Mark 16: 15-16.

849. LWAKA LO NKE O MHIMBI GUBHISA SISA MU NGOBHO.

Imbuki ya lusumo lunulo, ingilile kuli munhu uyo oli na lwaka lo gulya jiliwa, umukikalile kakwe. Olihoyi nkima uyo oli nke o mhimbi. Unkima ng’wunuyo, aginhwa sisa uing’wa mpaka wiguta iyingi uyibhisa mu ng’wenda gokwe.

Aliyo lulu, iki isisa jili ndoto ung’wenda gokwe gugalob’a minzi mpaka umanyika igiki wayib’isaga mu ng’wenda gokwe. Hunagwene abhanhu bhagayombaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo alina lwaka lo bhulaku bho gulya majiliwa, umukikalile kakwe. Umunhu ng’wunuyo, agikalaga na bhulaku bhutale ubho gulya jiliwa ukunhu adubhiganikaga abhiye, iki agimanaga ng’winikili duhu, kunguno ya bhukalu bhokwe bhunubho ubho nduhu ugubhizuka bhiye. Uweyi agikalaga ulya jiliwa mpaga wiguta na gulisaja bho nduhu ugubhadilila abhiye, aliyo bhalinanuka na nzala aha kaya yake henaho.

Umunhu ng’wunuyo, agikolaga nu nke o mhimbi uyo agabhisa sisa mu ng’wenda mpaga umanyika aho yagudotya ung’wenda gunuyo, kunguno nu weyi alinaku ogulya majiliwa bho nduhu ugubhadilila abhiye abho bhali na nzala, umukikalile kakwe. Hunagwene abhanhu bhagang’wilaga giki, “lwaka lo nke o mhimbi gubhisa sisa mu ngobho.”

Ulusumo lunulo, lolanga bhanhu higulya ya guleka bhulaku bho gulya majiliwa ukunhu bhadubhadililaga abhichabho, kugiki bhadule gugabhana chiza ijiliwa ijo bhalijipandika, umuwikaji bhobho.

2 Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

KISWAHILI: TAMAA YA MKE WA PIMBI KUFICHA CHICHA KWENYE NGUO.

Chanzo cha methali hiyo, kilianzia kwa mtu yule ambaye alikuwa na tamaa ya ulafi wa kula chakula, katika maisha yake. Olikuwepo mwanzamke aliyekuwa mke wa Pinbi. Mwanamke huyo, alipewa chicha akanywa mpaka akashiba na kuificha kwenye nguo yake ile iliyobaki.

Lakini kwa vile chicha hiyo ni mbichi nguo yake ililowa maji mpaka akajulikana kwa watu kuwa alikuwa ameificha chicha hiyo kwenye nguo yake. Ndiyo maana watu walisema kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye ana tamaa kubwa ya kula chakula, katika maisha yake. Mtu huyo, huwa ana ulafi wa kula chakula kwa kujifikiria yeye mwenyewe tu bila kuwajali wenzake, kwa sababu ya kutaka afaidike yeye peke yake. Yeye huwa anakula chakula mpaka anasaza bila kuwajali wenzake wanaokosa chakula kwenye familia yake.

Mtu huyo, hufanana na mke wa Pimbi aliyeficha chicha kwenye nguo yake mpaka nguo hiyo ikalowana maji, kwa sababu naye ana ulafi wa kula chakula bila kuwajali wenzake walio na njaa, katika maisha yake. Ndiyo maana watu humwambia kwamba, “tamaa ya mke wa pimbi kuficha chicha kwenye nguo.”

Methali hiyo, hufundisha watu juu ya kuacha tamaa ya ulafi wa kula chakula bila kuwajali wenzao, ili waweze kugawana vizuri chakula wanachopata, maishani mwao.

2Samweli 12:4-6.

2Samweli 12:9-10.

Zaburi 55:11.

Zaburi 78:18.

black-girl

ethiopia-wine

hammer-

ENGLISH: PIMBI’S WIFE’S DESIRE TO HIDE DRINKS IN CLOTHES.

The origin of the proverb can be traced back from a woman who was greedy for eating food in life. There was a woman who was Pinbi’s wife. She was given a drink and drank until she was full and hid the remaining of it in her clothes.

But since such drink was raw her clothes became wet until it became known to the people of that area. That is why people said, “pimbi’s wife’s desire to hide drinks in clothes.”

This proverb is compared to a person who has a strong desire to eat, in life. Such person is obsessed with eating food without considering others because such desire for only benefiting him/herself. He/she often eats food to the point of stopping caring about his/her fellow food in the family.

This man is like the wife of Pimbi who hid drink in her clothes until the garment was wet, because he/she too is greedy enough to eat food without caring for others who are hungry in life. That is why people say to him/her that, “Pimbi’s wife’s desire to hide drinks in clothes.”

This proverb teaches people about giving up the greed of eating food without caring for others in the family, so that they can nicely share the food which they get in their lives.

2 Samuel 12: 4-6.

2 Samuel 12: 9-10.

Psalm 55:11.

Psalm 78:18.

hilippians 2: 8-9.

848. NDA IDI NA NZUNAYE.

Inda ya ng’wa munhu ili imo duhu iyo igabokelaga ijiliwa ijo agajilyaga umunhu ng’wunuyo. Iyoyi igabhizaga idina ng’wichayo, kunguno ili ing’wene duhu, umukikalile kayo. Hunagwene abhanhu bhagayombaga giki, “nda idi na nzunaye.”

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo agikalaga wimanile weyi ng’winikili duhu, umukikalile kakwe. Umunhu ng’wunuyo, agabhizaga atogilwe gwinhiwa jikono na bhiye, aliyo lulu uweyi adabhagunanaga abhanhu abho bhali na makoye, nulu agabhiza ali na jikolo ja gudula gubhambilija, kunguno ya bhulaku na wiming’holo bhokwe bhunubho, umuwikaji bhokwe. Uweyi agadumaga nulu ugwikala na bhanhu bhingi aha kaya yakwe, kunguno ya gogohaya kumajiwa jiliwa jakwe, umukikalile kakwe.

Umunhu ng’wunuyo, agikolaga ni nda iyo igimanaga yoyi duhu, kunguno nuweyi agiinikaga weyi duhu, bho nduhu ugubhambilija abhiye, umuwikaji bhokwe bhunubho. Hunagwene abhanhu bhagang’wilaga giki, “nda idi na nzunaye.”

Ulusumo lunulo, lolanga bhanhu higulya ya gutumama milimo yabho bho bhukamu bhutale kugiki bhadule gupandika sabho ja gubhambilija gubhiza bhizang’holo bha gubhalisha abho bhali na nzala, umuwikaji bhobho.

2Timotheo 2:11.

Ufunuo 14:13.

1Wakorintho 9:25.

Wafilipi 2:8-9.

KISWAHILI: TUMBO HALINA MDOGO WAKE.

Tumbo la mtu ni moja tu ambalo hupokea chakula anachokila mtu huyo. Lenyewe huwa halina mwenzake kwa sababu liko peke yake muda wote. Ndiyo maana watu husema kwamba, “tumbo halina mdogo wake.”

Methali hiyo, hulinganishwa kwa mtu yule ambaye hujijali yeye mwenyewe tu, katika maisha yake. Mtu huyo, huwa anapenda kupewa vitu na wenzake, lakini yeye huwa hawasaidii watu walioko kwenye matatizo, hata kama ana vitu vya kumwezesha kufanya hivyo, kwa sababu ya ulafi na uchoyo wake huo, maishani mwake. Yeye hushindwa hata kuishi wa watu wengi kwenye familia yake, kwa sababu ya kuogopa kummalizia chakula chake, katika maisha yake.

Mtu huyo, hufanana na tumbo lile ambalo hujijali lenyewe tu, kwa sababu naye hujifikiria yeye mwenyewe tu, kwa kutowasaidia wenzake mali zake, maishani mwake. Ndiyo maana watu humwambia kwamba, “tumbo halina mdogo wake.”

Methail hiyo, hufundisha watu juu ya kuyatekeleza majukumu yao kwa bidii kubwa ili waweze kupata mali za kuwakarimu wenzao walio na njaa, maishani mwao.

2Timotheo 2:11.

Ufunuo 14:13.

1Wakorintho 9:25.

Wafilipi 2:8-9.

hunger-

african-child-1

food-1-

ENGLISH: THE STOMACH HAS NO YOUNG RELATIVE.

A person’s stomach is the only one that receives the food that such person eats. It has no partner because it is alone all the time. There is no one who can eat for someone else. That is why people say that, “the stomach has no young relative.”

This proverb is compared to a man who cares only for himself in his life. He is the person who likes to be given things by others, but he does not help the people who suffer from various problems even if he has things for doing so. He does so because of his greed in his life. He fails even to live with other people in his family because of such greed.

This person is like the stomach that cares only for itself, because he is also a self-centered one who does not help others in his life. That is why people tell him that, “the stomach has no young relative.”

This proverb imparts in people an idea on how to carry out their responsibilities with great diligence so that they can acquire plenty wealth for generously helping the starving people in their lifetime.

2 Timothy 2:11.

Revelation 14:13.

1 Corinthians 9:25.