Folklore

628. NG´HANGA MABHALA ADAMALAGA WIZA.

Imbuki ya kahayile kenako, yilolile ng’hanga na wiza bho mabhala gayo. Ing’hanga yiniyo, ikagalaga na mabhala mingi ayo gagabholechaga uwiza bhoyo umukikalile kayo. Hunagwene abhanhu abhagayombaga giki, ng’hanga mabhala adamalaga wiza.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo agafunyaga bhulangwa bhusoga ukubhiye, umukikalile kakwe. Umunhu ng’wunuyo, agatumilaga makanza mingi bho gubhalomela abhiye imihayo iyo idulile gubhambilija ugwikala chiza na bhichabho, umuwikaji bhobho. Uweyi agabhejaga bhukengeji wingi ubho bhugang’winhaga bhumani bho mihayo mingi iyo ilina solobho ukuwikaji bho bhanhu bhakwe.

Umunhu ng’wunuyo, agikolaga ni ng’hanga iyo idamalaga wiza, iki bhuli yene igikalaga na mabhala miza, kunguno nuweyi adamalaga imihayo imiza ukubhanhu abho bhagandegelekaga.

Abhanhu bhenabho, bhagikalaga bhatogilwe ugwikala nang’hwe, kunguno ya mihayo yakwe iyo igabhalangaga nhungwa ja gwikala bho mholele na wichabho, umuwikaji bhobho. Hunagwene abhanhu bhenabho, bhagiganilaga giki, ‘ng’hanga mabhala adamalaga wiza.’

Akahayile kenako, kalanga bhanhu higulya ya gubhalomela abhana bhabho mihayo ya gwenha mholele ukubhanhu bhabho, kugiki bhadule gwikala chiza na bhichabho, umuwikaji bhobho.

Ezekieli 16:11.

Yeremia 4:30.

KANGA MAPAMBO HAMALIZI UZURI.

Chanzo cha msemo huo, chaangalia kanga na uzuri wa mapambo yake. Kanga huyo, huwa ana manyoa yenye madoa madoa ya rangi mbalimbali. Mapambo yake hayo, huonesha uzuri wake na wa watoto wake ambao hauishi, maishani mwake. Ndiyo maana watu husema kwamba, ‘kanga mapambo hamalizi uzuri.’

Msemo huyo, hulinganishwa kwa mtu yule ambaye hutoa mafundisho mazuri kwa watu wake, katika maisha yake. Mtu huyo, hutumia muda mwingi katika kuwafundisha watu juu ya kuishi vizuri na wenzao, maishani mwao. Yeye hufanya utafiti wa aina mbalimbali ambao humpatia uelewa wa kuongea maneno yenye hekima katika kuyajenga vizuri maisha ya watu wake.

Mtu huyo, hufanana na kanga mwenye mapambo yasiyomaliza uzuri, kwa sababu naye ana maneno ya hekima kwa watu wanaomsikiliza, katika mafundisho yake. Yeye naye hamalizi maneno hayo yenye hekima katika kinywa chake, kama yule kanga asiyemaliza uzuri wa mapando yake ambao huenea hata kwa watoto wake.

Watu hao, hupenda kuishi naye huku wakiyasikiliza maneno yake ambayo huwajengea tabia ya kuishi kwa amani na wenzao, katika maisha yao. Ndiyo maana watu hao husema kwamba, ‘kanga mapambo hamalizi uzuri.’

Msemo huo, hufundisha watu juu ya kuwaeleza watoto wao maneno yenye kuleta amani watu wao, ili waweze kuishi vizuri na wenzao, maishani mwao.

Ezekieli 16:11.

Yeremia 4:30.

ng'hanga2

ng'hanga

ENGLISH: THE BEAUTY OF GUINEAFOWL IS ENDLESS.

The source of this saying is the beauty of a bird known by the name of guineafowl. Guinefowls are featured by feathers of different colours. These colours are a reflection of their beauty and attraction. This beauty tends to be inherited from one generation of guineafowls to another, as long as they continue reproducing. This is why people came with this saying that ‘the beauty of guineafowls is endless’ to communicate how guineafowls keep on reproducing themselves so is their beautiful colours.

This saying can be compared to a person who gives good teaching to his/her people in his/her life. This person spends a lot of time in teaching people about how to live well with their peers in their lives. He/she can conduct a variety of research that gives him/her an understanding of how to speak wise words to better shape the lives of his/her people. Such a person, like a guineafowl, is regarded as an ornament of the society and his/her beauty will continue flourishing in the society.

There is also a possibility of this person having his/her children nurtured along those lines of wisdom thus keeping his/her wise words continue surviving generation after generation in the society.

This saying teaches people about how to tell their children words that encourage peace and wisdom. In so doing, they will be making a society that believes in peace and harmony all the time.

Ezekiel 16:11, Jeremiah 4:30.

627. KALAGU – KIZE – BABARA BABARA NG´WA NKUB´A:- KANYAMA KUMU.

Imbuki ya kalagu yiniyo, yilolile bhudakuni bho nyama iyo ili njumu. Inyama yiniyo, igikalaga ndamu noyi uguidakuna. Giko lulu, iyoyi igamilagwa aliyo idinanojiwa ugudakunwa. Hunagwene abhanhu bhagikanilaga giki, ‘babara babara ng’wa nkub’a:- Kanyama kumu.’

Ikagalu yiniyo, igalenganijiyagwa kuli munhu uyo, agayombaga mamihayo mingi ayo gadi na solobho yoseyose, ukuwikaji bho bhanhu. Umunhu ng’wunuyo, atogilwe gubhalomela abhiye mihayo mingi, kunguno ya bhuyombaganiji bhokwe bhunubho.

Aliyo lulu, imihayo yakwe yiniyo idanogaga guti ni nyama injumu iyo igamilagwa bho nduhu ugudakunwa chiza, kunguno nuweyi agayiyombaga imihayo yakwe yiniyo bho nduhu uguiganika chiza.

Umunhu ng’wunuyo, adabhadegelegaga chiza abhiye, umukikalile kakwe, kunguno ya bhuyombi bhokwe ubho mamihayo genayo, ayo gadina solobho yosehose, umuwikaji bhobho.

Abhanhu abho bhajidebhile inhungwa jakwe jinijo, bhaganhamaga giki, oye uguyomba mihayo iyo idina solobho. Hunagwene bhagiganilaga giki, ‘babara babara ng’wa nkub’a:- Kanyama kumu.’

Ikalagu yiniyo, yalanga bhanhu higulya ya kuleka bhuyombi bho mihayo iyo idina solobho, umuwikaji bhobho, kugiki bhadule guitegeleja imihayo iyagwambilija ijinagujibheja chiza ikaya jabho, umukikalile kabho.

KISWAHILI: KITENDAWILI – TEGA:-

KIGUMU KIGUMU KWA NKUBA:- NYAMA KAVU.

Chanzo cha kitendawili hicho, chaangalia utafunaji wa nyama kavu. Nyama hiyo, huwa ngumu sana kuitafuna. Hivyo basi, yenyewe humezwa hata ikiwa bado haijalainika kwa sabahu ya mtafunaji kutokutumia muda mrefu kuitafuna. Ndiyo maana watu huhadithiana kwamba, ‘kigumu kigumu kwa mkuba:- Nyama kavu.’

Kitendawili hicho, hulinganishwa kwa mtu yule ambaye huongea maneno mengi yasiyo na maana yoyote. Mtu huyo, hupenda kuwasimulia wenzake maneno mengi kwa sababu ya uongeaji wakwe huo.

Lakini, maneno yake huwa hayana ukweli, kama nyama ile kavu, inayomezwa bila kutafunwa mpaka ikalainika vizuri, kwa sababu na yeye huongea bila kuyafikiria kwa makini maneno yake hayo.

Mtu huyo, hawasikilizi vizuri wenzake katika maisha yake, kwa sababu ya uongeaji wake huo wa maneno yasiyo na faida yoyote, maishani mwa watu. Watu wale wanaoifahamu tabia yake hiyo, humuonya ili aiache tabia yake hiyo mbaya. Ndiyo maana watu hao huhadithiana kwamba, ‘kigumu kigumu kwa mkuba:- Nyama kavu.’

Kitendawili hicho, hufundisha watu juu ya kuacha kuongea maneno yasiyo na maana, maishani mwao, ili waweze kuyafikiria na kuyatumia yale ambayo yatawasidia katika kuziendeleza vizuri familia zao, katika maisha yao.

nyama njumu1

nyama njumu2

ENGLISH: I HAVE A RIDDLE – LET IT COME.

THE HARDEST THING TO CHEW – DRY MEAT.

The source of this riddle is dry meat. Dry meat can sometimes be very hard to chew compared to the cooked one. This dry meat can sometimes be swallowed before being chewed properly. Thus, when swallowed before being chewed properly, it can cause difficult in one’s throat. This is why people came with this saying that ‘The hardest thing to chew – dry meat’ to justify how dry meat is difficult to chew.

This riddle can be compared to a person who speaks the most meaningless words and he/she is hard to be understood. The person likes to tell a lot of words to others without thinking carefully on what exactly he/she wants to communicate. Such a person does not listen to others rather he/she wants to be listened all the time.

This riddle teaches people about stopping worthless words in their lives. Rather, listen what others say in order to have good relationship with neighbours and family members as well.

626. BALA YA NG´WA MAYOYO.

Imbuki ya kahayile kenako, yingilile kuli munhu uyo witanagwa Mayoyo. Umunhu ng’wunuyo obhucholaga ubhung’hana bho mihayo iyo bhahoyelaga. Uweyi ulu uwilwa mhayo na ugwitegeleja chiza washoshaga giki, ´ihaha nigwa bala. Huna kubhiza kahayile ukubhanhu giki, bala ya ng´wana Mayoyo, ulu bhagwigwa chiza mhayo nhebhe. Hunagwene abhanhu bhagayombaga na lelo ulu bhagudebha mhayo chiza giki, ‘Bala ya ng’wa Mayoyo.’

Akahayile kenako, kagalenganijiyagwa kuli munhu uyo abhutogilwe ubhung’hana, umukikalile kakwe. Umunhu ng’wunuyo, agitaga bhukengeji bho bhuli mhayo kugiki adule ugugumana chiza. Uweyi agabhujaga chiza imihayo iyo bhaliihoyela, ukubhiye abho bhalinhomela, mpaga obhudebha ubhung’hana bho mhayo gunuyo.

Umunhu ng’wunuyo agikolaga nu Mayoyo, kunguno nuweyi agayegaga ulu ogudebha chiza umhayo, uyo agwitilila bhukengeji. Akikalile kakwe, kagabhalanjaga abhiye inzila ja gwitila ubhukengeji bho mihayo yabho, kugiki bhadule ugubhudebha ubhung’hana. Hunagwene ulu bhabhumana ubhung’hana bhunubho bhagayombaga giki, ‘Bala ya ng’wa Mayoyo.’

Akahayile kenako, kalanga bhanhu higulya ya gubhuchola ubhung’hana bho gwita bhukengeji bho mihayo yabho, kugiki bhadule gupandika bhuyegi bho ng’hana, umuwijaji bhobho.

Mithali 28:5.

Mathayo 13:23.

Marko 6:1-6.

Yohana 7:46-47.

Yohana 4:25-30.

Luka 20:39.

KISWAHILI: KUSIKIA KWA MAKINI YA MAYOYO.

Chanzo cha msemo huo, chatokea kwa mtu aliyeitwa Mayoyo. Mtu huyo, alikuwa na kawaida ya kusikiliza maongezi kwa makini na kuuliza pale ambapo hajaelewa. Akielewa, jambo fulani, kwa makini alisema kwamba, ‘sasa nimesikia barabara,’ maana yake amesikia vizuri na kwa makini. Ndipo ukawa msemo kwa watu anapoelewa vizuri jambo fulani, ambao hukumbuka, ‘kusikia kwa makini ya Mayoyo.’

Msemo huo, hulinganishwa kwa mtu yule ambaye hupenda ukweli katika maisha yake. Mtu huyo, hufanya utafiti wa kila neno ili aweze kulielewa vizuri. Yeye huuliza vizuri kwa wenzake kile ambacho hajakiewa katika maisha yake, mpaga anahakikisha kwamba, amekielewa vizuri.

Mtu huyo, hufanana na Mayoyo, kwa sababu naye hufurahi anapouelewa ukweli wa jambo fulani, alilokuwa analifanyia utafiti. Maisha yake, huwafundisha wenzake njia za kufanyia utafiti huo, ili waweze kuufahamu ukweli maishani mwao. Ndio maana wanapaufahamu ukweli huyo hukumbuka, ‘kusikia kwa makini ya Mayoyo.’

Msemo huo, hufundisha watu juu ya kutafuta ukweli kwa kufanya utafiti wa maneno yao, ili waweze kupata furahi ya kweli, maishani mwao.

Mithali 28:5.

Mathayo 13:23.

Marko 6:1-6.

Yohana 7:46-47.

Yohana 4:25-30.

Luka 20:39.

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nyanda1

tanzania-bhamasai bhakima

ENGLISH: THE ACCURATE UNDERSTANDING OF MAYOYO.

The source of this saying is a person known by the name of Mayoyo. This person happened to be very careful when listening to a certain person narrating him/her a certain story. Mayoyo would not just pass time by saying he understands the narrator while in actual fact he is not. He would force to understand clealy what is being said by the narrator. To describe this kind of behavior, people came with the saying that ‘The accurate understanding of Mayoyo’ to communicate smartness in listening and understanding the conveyed information.

This saying can be compared to a person who loves truth in his/her life. This person will tend to understand clearly everything before coming to actual implementation of his/her plans. He/she can ask his/her friends several times for clarity, in case of misunderstanding, in order to have a decision that cannot affect him/her. Such a person teaches others about truthfulness and having right decisions in life.

The saying teaches people about finding the truth by researching. Research can make someone take right decisions in life.

Proverbs 28: 5, Matthew 13:23, Mark 6: 1-6, John 7: 46-47, John 4: 25-30, Luke 20:39.

625. DAYUPYA NA BHANGATA ALA B´AB´UKOME GINEHE?

Imbuki ya lusumo lunulo, yingilile kubhubhucha bho ndobho ya minzi kuntwe bho gutumia ngata, na bho nduhu ngata. Uyo agaibhuchaga indobho yiniyo bho gutumila ngata, adaminyiyagwa ntwe gokwe ni ndobho yiniyo, kunguno ingata yakwe igankigijaga ugukandikijiwa nubhudamu bho idako jayo.

Giko lulu, ulu wandya kuminyiwa untwe gokwe ni ndobho yiniyo, uyo agabhukijaga bho ngata, mumho uyo agabhuchaga bho nduhu ngata agubhiza ubishiyagwa, nulu uminyiyagwa noyi. Hunagwene abho bhali na ngata bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nsabhi, nuyo ali ng’hab’i, ahikanza lya makoye guti ga nzala. Ulu nsab`i ugakoya aliyo alina ginhu, alu ng´hab´i igubhiza ginehe?

Ingata yikolile nu nsabhi, kunguno uweyi ali na jikolo ja gujinja upandika hela ja gugulila jiliwa. Kuyiniyo lulu, umunhu ng’wunuyo, adukoyiwa wangu ni likoye ilya nzala linilo, ilo ligikolanijiyagwa na gupya go ntwe gokwe bho gukandikijiwa na jidako ja ndobho iyo aibhuchije. Uweyi ugushiga wandye gukoya, agubhiza ojimalaga gujijinja pye isabho jakwe, hayo gulandije ugupya ntwe gokwe.

Aliyo lulu, uyo agabhuchaga bho nduhu ngata, untwe gogwe gugabishiyagwa ni jidako ja ndobho yiniyo. Umunhu ng’wunuyo, wikolile na munhu uyo ali ng’hab’i, kunguno agakoyiyagwa ni nzala wangu nulu yingila duhu, iki adina jikolo ja gwisumilila. Hunagwene abhanhu bhagayombaga giki, ‘dayupya na bhangata ala b’ab’ukome ginehe?

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, kugiki bhadule gupandika jikolo ijagubhambilija ahikanza ilya nzala, umukikalile kabho.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

KISWAHILI: TUNAUNGUA TULIO NA KATA WASIO NAZO VIPI?

Chanzo cha methali hiyo chatokea kwenye ubebaji wa ndoa ya maji kichani kwa kutumia kata na bila kata. Mbebaji wa ndoa anayetumia kata, hapati upesi maumivu yatokanayo na msuguano wa kichwa na kitako cha ndoa hiyo, kwa sababu ya kata iliyopo katikati ya kichwa na ndoa hiyo.

Hivyo basi, ikifikia hali ya kupata moto au maumivu ya ndoo hiyo, kwake yeye, atakuwa ameumia zamani yule abebaji ndoo hiyo kichwani bila kutumia hata, au nguo iyokunjwa vizuri. Ndiyo maana wale wenye kata husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri, na yule ambaye ni maskini kwenye kipindi cha tatizo kubwa la njaa. Tajiri akihangaishwa na jaa, wakati ana vitu, je, aliye maskini njaa hiyo itamfikishaje?

Mtu mwenye Kata hufananishwa na tajiri kwa sababu ya yeye kuwa na vitu ambavyo huviuza, na kupata pesa za kununulia chakula. Kwa hiyo basi, mtu huyo, hatasumbuliwa upesi na tatizo hilo la njaa, ambalo hufananishwa na uumiaji wa kichwa. Yeye akimaliza kuuza vitu vyake vyote, ndipo atakapoanza kuonja shida hiyo ya njaa.

Lakini basi, yule asiye na kata huumizwa na kitako cha ndoo mara abebapo, ambaye hufananisha na maskini, kwa sababu yeye husumbulilwa na tatizo hilo la njaa mara inapoingia tu, kwa vile hana vitu vya kuuza ili apate hela ya kununulia chakula. Ndiyo maana wenye mali husema kwamba, ‘tunaungua tulio na kata wasio nazo vipi?’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mafanikio ya kutosha kuwasaidia katika kutatua tatizo la njaa, maishani mwao.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

botswana-bhajiji bha minzi

bhadahi bha minzi

bhadahi bha minzi1

ENGLISH: IF THOSE WITH ROUND HEAD PAD ARE BEING BURNT, HOW ABOUT THOSE WITHOUT HAVING IT?

The source of this saying is a round head pad one can use when carrying a heavy luggage on his/her head. If one is carrying a bucket of water on his/her head, he/she can put this round head pad on his head then the bucket is put on it to avoid direct friction between head and the base of the bucket. If different people are carrying different buckets, one group having buckets without the round head pad and another group carrying them with round head pad, it is likely that those without round head pad will begin facing pain in their heads.

Those with round head pads will delay feeling the same pain. When those without round head pad begin feeling pain, it is likely that their counterparts have suffered twice as much. To describe this scenario, people came with the saying that ‘If those with round head pad are being burnt, how about those without having it?’

This proverb can be compared to a rich person in relation to his/her poor counterpart. In case it happens that these two people are affected by famine, the poor one will be the first to suffer. By the time the rich person begins suffering, the poor fellow might have been finished off. This rich person can have an opportunity to sell some of his/her properties to defend himself/herself from famine. He/she is likely to survive for quiet long until all his/her properties are finished.

The proverb teaches people to work hard to do their jobs so that they can be successful enough to help them solve problems they encounter in life.

Exodus 3: 2-3, Proverbs 11:31,Luke 23:31, 1Peter 4: 17-18, Matthew 19: 23-24.

624. JALANDUBHAKA NI NDOTO ALI NJUMU GINEHE?

Imbuki ya lusumo lunulo, yingilile kubhubhaki bho ng’hwi ndoto ni njumu. Ing’hwi ndoto jinijo, jigabhizaga ndimu ugub’aka, kunguno jigikalaga na minzi umugati yajo, ayo gagagujimyaga umoto gunuyo. Giko lulu, ugushiga nose jugahadika kubhaka indoto jinijo, mumho injumu jigubhiza jashilaga kubhaka kale. Hunagwene abhanhu bhagayombaga giki, ‘jalandubhaka ni ndoto ali njumu ginehe?’

Ulusumo lunulo, lugalenganijiyagwa kuli munhu uyo ali nsabhi, nuyo ali ng’hab’i, ahikanza ilya nzala. Ulu nsab`i ugakoya aliyo alina ginhu, alu ng´hab´i agubhiza ginehe?

Ing’hwi indoto jikolile nu nsabhi kunguno uweyi alina jikolo ja gujinja upandika hela ja gugulila jiliwa. Kuyiniyo lulu, umunhu ng’wunuyo, adukoyiwa wangu ni likoye ilya nzala linilo, ilo ligikolanijiyagwa na bhubhaki bho moto. Uweyi ugushiga apandike makoye, agubhiza ojimalaga gujijinja pye isabho jakwe, haho jilandije ugubhaka ng’hwi indoto jinijo.

Aliyo lulu, ing’hwi injumu jigabhakaga wangu nulu gubhachiwa duhu umoto, ijo jikolile na munhu uyo ali ng’hab’i, kunguno agakoyiyagwa ni nzala nulu yingila duhu, iki adina jikolo ja gwisumilila. Hunagwene abhanhu bhagayombaga giki, ‘jalandubhaka ni ndoto ali njumu ginehe?’

Ulusumo lunulo, lolanga bhanhu higulya ya gwigulambija kutumama milimo yabho chiza, kugiki bhadule gupandika jikolo ijagubhambilija ahikanza ilya nzala, umuwikaji bhobho.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

KISWAHILI: ZINAELEKEA KUWAKA ZILIZO MBICHI JE ZILIZOKAVU VIPI?

Chanzo cha methali hiyo, chatokea kwenye uwakaji wa kuni mbichi na kavu. Kuni hizo mbichi, huwa ngumu kuwaka kwa sababu ya maji yaliyomo ndani yake, ambayo huuzima moto huo. Hivyo basi, kuni hizo zikifikia hatua ya kutaka kuwaka, zile kavu zitakuwa zimekwisha kuteketea zamani. Ndiyo maana watu husema kwamba, ‘zinaelekea kuwaka zilizo mbichi je zilizokavu vipi?’

Methali hiyo, hulinganishwa kwa mtu yule ambaye ni tajiri na yule ambaye ni maskini, kwenye kipindi cha njaa. Tajiri akihangaishwa na jaa, wakati ana vitu, je, aliye maskini njaa hiyo itamfikishaje?

Kuni mbichi hufanana na tajiri kwa sababu ya yeye kuwa na vitu ambavyo huviuza na kupata pesa za kununulia chakula. Kwa hiyo basi, mtu huyo, hatasumbuliwa upesi na tatizo hilo la njaa, ambalo hufananishwa na uwakaji wa moto. Yeye akimaliza kuuza vitu vyake vyote, ndipo atakapoanza kuonja shida hiyo ya njaa, kwa sababu kuni zake zitakuwa zimekauka na kuanza kuwaka.

Lakini basi, kuni kavu huwaka mara moja unapowashwa moto huo, ambazo hufanana na maskini, kwa sababu yeye husumbulilwa na tatizo hilo la njaa mara linapoingia tu, kwa vile hana vitu vya kuuza ili apate hela ya kununulia chakula. Ndiyo maana watu husema kwamba, ‘zinaelekea kuwaka zilizo mbichi je zilizokavu vipi?’

Methali hiyo, hufundisha watu juu ya kujibidisha kufanya kazi zao vizuri, ili waweze kupata mafanikio ya kutosha kuwasaidia katika kutatua tatizo la njaa, maishani mwao.

Kutoka 3:2-3.

Mithali 11:31.

Luka 23:31.

1 Petro 4:17-18.

Mathayo 19:23-24.

nsabhi masai

ng'hwi5

ng'hwi2

ENGLISH: IF THE GREEN ONE ARE BURNING, HOW ABOUT THE DRY ONE?

The source of this saying is the relationship between green and dry firewood. The green firewood are always late to catch fire because they contain high content of moisture while their dry counterpart tend to catch fire easily because they have low moisture content in them. When put together the green and dry firewood, it is obvious that the dry firewood will get burnt first before the green one.

The moment the fire begins burning the green firewood, the dry one would have been finished completely. This is why people came up with this saying that ‘If the green one are burning, how about the dry one?’ to communicate the effect the dry firewood can get when compared to the green firewood.

This saying can be compared to a rich person. Rich people are the ones with enough resources to sustain their lives. These people, when compared to poor people, are not easily affected by calamities such as famine because they can use their resources to defend themselves from it (the calamity). If it happens that this rich person begins facing the effect of the calamity then it is likely that the poor people have already been severely affected by it (calamity). Like dry firewood, poor people begin facing the effect of the calamity immediately from the start.

This saying teaches people to work hard so that they can be successful enough to sustain their lives and their families. In so doing, they can be able to solve family problems in future, if they happen.

Exodus 3: 2-3, Proverbs 11:31, Luke 23:31, 1Peter 4: 17-18, Matthew 19: 23-24.